THE APOSTOLIC 
LEADERS- ••• 






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Class3S&A\o 
Book__»S.kJi 



Copyright^? 



COPYRIGHT DEPOSIT. 



HISTORICAL NOTES 



ON 



The Apostolic Leaders 



Professor FRANK K. SANDERS, D.D. 




BIBLE STUDY PUBLISHING COMPANY 
BOSTON 



C c>^„ 






fuBRARY of CONGRESS 
Two Copies Received 

Ai'P 25 #07 

* Copyright ( Entry H 
CLASS A XXC..N9. 
;©PY B. 



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Copyright, 1907, 
by 
Bibk Study Publishing Company. 



PREFACE 

These notes were written to accompany the Bible Study 
Union biographical lessons on the Apostolic Leaders. They 
were originally published in various weekly papers, and were 
found so valuable as to warrant their issue in book form for 
permanent use. 

The notes follow the lessons chapter by chapter, but present 
an interpretation of the origin and development of the 
Apostolic Church as seen iit the lives of its principal founders, 
rather than an account of its details. They trace the progress 
of the church from its beginnings in Jerusalem after the 
ascension of Christ through its extension to Samaria, through- 
out Palestine and into Asia Minor, Greece, and Rome. In 
doing this they place its principal incidents and the principal 
apostolic teachings in their proper historical environment, 
and reveal their larger meaning. This enables the reader 
to gain a true historical perspective of these exceedingly 
interesting events, and thus to understand each lesson in the 
light of its relation to the development of the apostolic 
church as a whole. The notes also suggest with more or 
less fulness the practical application of the lesson truths to 
the life of to-day. 

Considerably more than one half of the entire volume, 
chapters 14-48 inclusive, is devoted to the life of the great 
apostle Paul. These chapters present an exceedingly in- 
teresting and valuable outline of his life and work. Each 
epistle is introduced in its proper historical connections, 
and an outline of its principal contents is given. In this 
way a flood of light is thrown upon the meaning of the 
epistles, and also upon the general historical development of 
the church. 

Dr. Sanders' high reputation as a Biblical scholar guar- 
antees that these notes will be found a great aid toward the 
correct understanding and best use of the Scripture narrative. 



tn 



TABLE OF CONTENTS 

CHAPTER PAGE 

1. The Humble Beginnings of the Apostolic Church . 1 

2. The Training of the Apostolic Band ... 4 

3. The Ideas of the Apostles Clarified ... 8 

4. The Day of Pentecost 11 

5. The First Manifestation of Friendly Power . . 16 

6. The Boldness of Peter and John . . . .20 

7. The Unity and Constancy of the Church . .24 

8. The Martyrdom of Stephen . . . .27 

9. The Successful Evangelism of Philip . . .30 

10. Peter's Vision. Christianity's Forward Step . 35 

11. Peter at the House of Cornelius . . . .39 

12. Peter's Imprisonment, Deliverance and Departure. 43 

13. The Developing Church : A Review . . .47 

14. The Conversion of Saul . , . . .50 

15. The Training of Saul . . . . . .54 

16. Paul's First Missionary Journey . . . .58 

17. Paul and Barnabas in Galatia . . .62 

18. The Council at Jerusalem 66 

19. Paul in Troas and Philippi . . . .70 

20. Paul at Philippi .74 

21. Paul at Thessalonica and Beroea . . .78 

22. Paul's Address at Athens 82 

23. Paul's Long Stay at Corinth . . . .87 

24. Paul's Letters to the Church at Thessalonica . 91 

25. Paul's Letter to the Churches in Galatia . . 95 

26. The Planting of the Gentile Churches in Galatia, 

Macedonia and Greece : A Review . . .99 



Introduction 

CHAPTER PAGE 

27. Paul at Ephesus . . . . .103 

28. The Riot at Ephesus . . .. . . .107 

29 The Primitive Church at School . . . .112 

30. The Supreme Gift 116 

31. The Great Collection 121 

32. Paul's Tender Appeal to the Church at Corinth . 125 

33. Paul's Defense of his Apostolic Authority . .128 

34. Paul's Letter to the Church at Rome . . .132 

35. The Assurance of the Christian Believer . . 136 

36. The Last Journey to Jerusalem .... 140 

37. Paul's Disappointing Visit to Jerusalem . . 144 

38. Paul's Removal to Cassarea .... 148 

39. Paul's Grappling with Paganism and Judaism 

Alike: A Review 152 

40. Paul's Appeal to Caesar . . . . .156 

41. Paul's Defense before Agrippa . . .159 

42. The Voyage to Rome 164 

43. Paul a Prisoner at Rome . . . . .168 

44. Paul's Letter to the Church at Philippi . .172 

45. Paul's Plea to Philemon on Behalf of Onesimus . 176 

46. Paul's Letters to the Churches of Asia . .180 

47. Paul's Missionary Career, as Told by Himself . 184 

48. The Close of Paul's Career 188 

49. The Last Words of Peter on Behalf of the Church. 192 

50. The Apocalyptic Vision of the Triumphant Christ . 196 

51. The Last Messages of the Apostolic Age . .201 

52. The Later Apostolic Age : A Review . . . 205 



W 



THE APOSTOLIC LEADERS 



Chapter 1. The Humble Beginnings of the Apostolic 
Church. Scattered References A* D. 27, 28. 

The earliest Christian assemblies centered around the 
apostles. Without the wise and fearless leadership of 
these men they could not have been maintained. Their 
personal testimony gave reality to the new faith; their 
self-sacrifice and indomitable persistence gave it 
strength; their noble personalities lifted it into dignity 
and impressiveness and independence. It is conse- 
quently appropriate that the historian of the Christian 
Church should begin his narrative by tracing the steps 
by which the several apostles were first brought into con- 
tinuous personal contact with their beloved Master, to 
whose friendship, instruction and foresight they attrib- 
uted every element of greatness ever manifested by 
them. 

It is interesting to notice that Jesus laid hold of them 
strongly at the very first. There was something about 
Him when He came from Nazareth to be baptized which 
attracted men of earnest mind. It is far easier to recog- 
nize fine and noble character than to explain the process 
of recognition. The little group of men who transferred 
their attention from John the Baptist to Jesus on His 
return from His sojourn in the wilderness may not have 
been able to explain the impulse which they obeyed to 
follow the One whom their master had extolled, but 
they knew Him at a glance as One of commanding spir- 
itual presence, a natural Leader of serious men. He 
quickly revealed Himself that day as all conversed to- 
gether. Their convictions answered to the testimony of 
John. They believed Him to be the long-awaited 
Messiah. 

That afternoon witnessed the real beginning of Chris- 
tianity. In these ardent yet thoughtful Jewish patriots 



2 The Apostolic Leaders 

who had rallied to the summons of the prophet of the 
wilderness, hoping that he would show them what part 
to take in the work of preparation for the expected 
Messiah, Jesus found promptly the responsiveness and 
the quality which gave Him encouragement and confi- 
dence. No longer did He stand virtually alone. He 




From a photograph. 

The River Jordan, near Jericho. 

The place where Peter and John are supposed to have first met Jesus. 

became the self-reliant, resourceful, energetic, far- 
sighted Leader of men. 

No less revolutionary a change came over the little 
group that followed Him from the Jordan to Galilee. 
Their relations with Him rapidly became more than 
casual, and although not yet permanent, were yet signifi- 
cantly close, affording to these simple, strong natures an 
assurance of greater revelations through their continued 
fellowship. The note of expectancy at least was struck. 

The leaders of this group did not fail to appear at the 
very outset. Peter's rugged strength was unmistakable ; 
John and Andrew were prominent as disciples of the 
Baptist. It is useless to try to sketch what the Evangel- 
ists have failed to record in any way. These disciples 
were for some time with Jesus. Probably He saw them 
often at Capernaum before they were taken from their 
daily toil to follow Him. 

One day, however, crowds so pressed upon Him as He 
walked along the shore of the lake that He stepped into 
a boat belonging to Peter and from it taught the multi- 
tude. When the sermon was finished and the throng had 



Chapter 1. Beginnings of the Church 3 

dispersed, Jesus directed His familiar friends to try 
their fortune in the lake. With a protest against the 
useless labor, they do so and are astonished to find a 
whole boat load of fish. So evidently was this both a 
testing and a bid for confidence that Peter, the out- 
spoken, put into words their feeling of awe and fealty. 
They recognized the great difference, as well as the gen- 
uine sympathy, between Him and themselves. But He 
with gracious and winning tenderness explained the par- 
abolic meaning of His action. With His help they were 
to enter promptly into a higher sphere of activity. They 
had been catchers of fish; they should become skilful 
fishers for men. 

This was a new and larger definition of the purpose of 
life. The Jew was not a natural evangelist, except as he 
sought to raise his fellow-countrymen to a sense of their 
manifest duty and opportunity. But Jesus from the 
outset took the ground that repentance, forgiveness and 
renewed life were terms which applied in full force to 
His contemporaries in Judea as well as elsewhere. The 
great purpose of His followers would be to co-operate 
with Him in the forming of character and the training 
of personality. 

The quick and unreserved response of these men to the 
call of Jesus shows that they had long since contemplated 
the possibility of such a summons, and had made up their 
minds regarding Him. The words of the Gospels can 
hardly lead to any other conclusion. They had been 
prepared in some way for self-surrender and for the 
cheerful exchange of the old set of duties for the new. 
It was a momentous change. Henceforth their life was 
lived for the kingdom. The church had truly begun. 

The invitation of Jesus is no less for us than it was 
for them. These earliest members of the Christian, 
church to be represented distinct types of personality. 
Peter, Andrew and John stood for three sorts of temper- 
ament. It is well that they did. They represented 
more strength and resourcefulness and perseverance 
than three Peters or three Johns could have assured. 



4 The Apostolic Leaders 

The strength of the church of Christ continues to lie in 
the fact that it welcomes and uses every sort of value. 
We can trace an unbroken chain of development from 
the twentieth century back to that first day on the banks 
of the Jordan. Several men merely followed their con- 
victions and yielded to the influence of the noblest per- 
sonality they had yet known. It could not have seemed 
of far-reaching importance to them, but the whole history 
of Christianity began in their spontaneous loyalty to 
Jesus. Its continued progress is equally dependent on 
the fidelity of each Christian to such opportunities. 



Chapter 2. The Training of the Apostolic Band. Scat- 
tered References. A. D. 28=30. 

The varied influences which helped to mould the 
Twelve into far-seeing, courageous, persistent men of 
settled convictions and sacrificial spirit, true representa- 
tives of Jesus, are in a measure suggested by the nar- 
rative of each Gospel regarding their call to permanent 
service. Jesus had been quietly testing the band of fol- 
lowers who had gathered around Him, and had settled 
in His own mind whom He would summon. The Gospel 
of Mark in relating the call lays emphasis upon the need 
of companionship and service, "that they might be with 
Him and that He might send them forth to preach." 
The two belong together. Their intimacy with Him gave 
them that strong sense of hopefulness which enabled 
them to spread abroad His message with enthusiasm and 
conviction. 

The first Gospel lavs stress upon the need of a sei stance 
in widespread evangelism. Jesus (Mt. 9:35 ft\) had 
been making an extensive journeving throughout Gali- 
lee, teaching, preachingr and healinsr. He had met mul- 
titudes everywhere in bitter need, for whom the national 



Chapter 2. Training of the Apostles 5 

leaders seemed to have no care, "sheep not having a 
shepherd." He longed to give them the helpful message 
of divine love and human friendliness, and seemed to call 
the Twelve around Him that this might be quickly and 
widely achieved. No doubt that at this early day the 
Twelve began to realize the opportunities and the possi- 




From <ti 

View on the Sea of Galilee. 



bilities of such work. They gained that sympathy fo* 
men and women in spiritual darkness that heartened 
them for steady serviceableness. 

Luke says little about the motive of the call, but he 
emphasizes its importance. Before Jesus made His mo- 
mentous choice He spent the whole night in prayer for 
God's guidance. He realized the significance of this 
appointment and the greatness of the service to be 
exacted. The apostles were to become transformed into 
His likeness, guided by His ideals, fitted to continue His 
work of soul building. 

We thus are impressed with the varied and important 
outlook before these twelve men. Had they realized at 
the time what a response to His invitation meant, some 
of them might have been hesitant. His personality 
charmed them ; His program attracted them and roused 
their enthusiasm ; His devotedness kindled their spirit 
of sacrifice. They responded unreservedly. 

There is a long road to be traversed before a disciple 
becomes a genuine apostle. The apostle is a leader; 
the disciple a follower. The apostle assumes responsi- 



6 The Apostolic Leaders 

bility and marks out new lines of progress; the disciple 
is faithful to the work made clear to him. The apostle 
embodies Christlikeness ; the disciple seeks it. The 
Twelve were not at once prepared to assume the responsi- 
bilities germane to their position. They had first of all 
to come to know Him as more than a gracious and 
beloved Teacher, to have absolute confidence in Him as 
the Messiah who was to redeem Israel. It would seem 
that they acquired this partly by association, in part by 
contrasting Him with the leaders of Judaism and again 
by His own words, so wise, significant and satisfying. 
They then needed to grasp the real meaning of Messiah- 
ship, so different from their inherited conception. Along 
with it they needed to understand discipleship, particu- 
larly divorcing it from any other meaning than humble 
serviceableness. A year of activity and a year of in- 
struction barely sufficed for these impressions. 

Above all other schooling in value was the continuous 
fellowship with Jesus. He was the embodiment and 
illustration of all that He taught. In the light of His 
presence all perplexities were made plain, all unworthi- 
ness revealed, all noble impulses glorified. By contact 
with His unfailing goodness and gentleness and great- 
ness they became friends of all the world, helpers of 
every type of need, men of spiritual vision, of unflag- 
ging enthusiasm, of unquenchable confidence. 

Peter and John by nature excelled the rest. Peter 
would have been a leader in any a^e or place. His 
strong, rugged character, his fiery enthusiasm and his 
deep sincerity made him one whom men would love and 
follow. He readilv assumed responsibility and brought 
things to pass. The Gospels depict Peter as a man of 
vast possibilities of development, needing? a broadening 
of vision, a steadying of purpose, a development of un- 
faltering confidence in his Master and a shaking of 
confidence in himself. He needed the severest sort of 
discipline in order that he might become the srreat 
leader of the primitive church. His greatest weakness 
was his self-confidence. When he had substituted for it 



Chapter 2. Training of the Apostles 7 

an absolute and irreversible confidence in God, he became 
the natural leader of the apostolic band. Peter's experi- 
ence of discipline was keen and sweetening. He had an 
unselfish spirit and a noble personality. The love of 
Jesus filled his soul and made his transformation sure. 

John, the much-loved companion, with whom Jesus 
had much in common, was a vastly different but equally 
noble man. He made fewer mistakes than Peter because 
he was naturally more thoughtful. They found 
mutual helpfulness in each other, and were inseparable. 
John clung close to the Master. Capable of being a 
"son of thunder," as he not infrequently showed, yet he 
ripened in the close companionship of Jesus into a 
beautiful, well-balanced, impressive personality, keen of 
spiritual insight, brave in time3 of peril, strong in con- 
viction of the truth, yet gentle and persuasive in its dec- 
laration. We can readily infer the general effect of a 
long-continued intimacy with Jesus upon his contempla- 
tive mind. He had become the bosom friend of the 
noblest and most perfect person that ever lived, enjoying 
His confidence, entering into His inner life. It elimi- 
nated almost unconsciously those convictions and ideals 
which were not in accord with those of his Master. 

It is instructive to note that a group as diverse as the 
apostles could really get together for great ends. Each 
maintained his individuality yet each became Christlike. 
Through loyalty to Him their diversity of temperament 
and of gifts became available toward the achievement of 
a common purpose. There is a continuous value in 
individuality, provided it be consecrated, unselfish, and 
co-operative. The more of such men to-day the better. 
We may become one in general purpose, in service, and 
in sympathy without doing identical things. 

One great quality of these men was their responsive- 
ness to influences. Their experiences trained them into 
Christlikeness because they were living at their highest 
level and in their largest way. All life experiences may 
be made as fruitful for those of us who deliberately do 
our best to follow His lead. 



8 The Apostolic Leaders 

Chapter 3.— The Ideas of the Apostles Clarified. Scat- 
tered References. A. D. 30. 

Of all the periods during which the apostles were in 
living contact with Jesus the most important was that 
which connected the Last Supper with the ascension. 
Not until then did Jesus have completely intelligent and 
sympathetic hearers. His death and resurrection made 
significant much instruction that otherwise would have 
fallen on unheeding ears. For the first time the Twelve 
were enabled to take an unprejudiced survey of the past 
and future and to receive in all its fullness the teaching 
of the Master. 

The evening of sacred fellowship in the upper room 
did much to prepare them for this later comprehension 
of the truth. There around the table in familiar inter- 
course Jesus unveiled His soul. Telling them explicitly 
that there were many things yet in His mind for them 
of which He could not speak at the time, since they were 
not prepared to understand, He talked of the separation 
that would soon take place, of the close and permanent 
union which it would make possible, of the continuing 
sense of His abiding presence filling them with confi- 
dence and power, of the peacefulness of spirit which 
should be the normal expression of their sense of fellow- 
ship, of the conquests they would make in their own 
hearts and in the world through the power of prayer, of 
their realization of the presence of a Helper at all times 
of need, and of His work in educating them to a knowl- 
edge of the truth, and in supplementing and sustain- 
ing their faith. He dwelt upon the love He had mani- 
fested for them and had received from them, and 
urged its continuance as the secret of enduring, sacri- 
ficial service in the years to come. Such friendship 
needed not to cease;' it was rather destined to abide 
and deepen and become more fruitful. He and they 
were as truly one as the vine and the branches. He 
was their beloved Master, but a deeper bond of associa- 
tion had developed. They were His real friends, worthy 
of sacred confidences, to whom truth would not be 



Chapter & Apostolic Ideas Clarified 2 

doled out as to dependents, but revealed as to sympa- 
thizing supporters and coadjutors. This unreserved, 
uncalculating friendliness they must make a part of 
their own personality, manifesting it to one another, as 
they held Him in affectionate and loyal remembrance. 

Not only were they thus to reproduce His personality 
as they continued to move about among men. They 
were to await the Holy Spirit, the Helper, who would 
enter genuinely into their experience to direct, to influ- 



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From a photograph. 

So-called House of the High Priest, Caiaphas. 

ence, to enlighten. Thus they would be far from help- 
less, when He, their Friend, had apparently disappeared. 
A heavy responsibility would rest upon them, but along 
with it would be provided the assistance which would 
make their lives fruitful. 

The disciples could hardly have realized the full 
significance of these declarations, yet they made a deep 
impression. 

The experiences which followed in quick succession 
were salutary. Every one forsook Him that night when 
He was seized by the soldiers. There was not one who 
could say that he had not flinched in the time of trial. 
John and Peter recovered quickly from their panic and 
followed the procession to the palace where the high 
priest dwelt. Possiblv neither of them dreamed that 
there could be a fatal ending to this disagreeable epi- 
sode. As they remained near their beloved Master and 
the bitterness of spirit manifested by the rulers devel- 



10 The Apostolic Leaders 

oped and the danger not alone to Him but to all who 
were identified with Him became clearer, the testing 
time came for them. So far as evidence goes John 
played the part consistently of a brave man. There 
was nothing that he could do to actually aid his Mas- 
ter. He could only presume upon his acquaintance 
with those at the palace to enable him and his friend to 
enter with the rest of the throng and then give Him the 
support of his presence and sympathy. Even so much 
called for courage and determination. John may have 
been accosted very much in the same way as Peter, but 
without causing him to swerve from his purpose. 

Peter in the crowd without in the court, hardly 
knowing in the excitement of the moment what he did, 
thrice denied that he was one of the followers of Jesus. 
At the third denial His Master turned and looked upon 
him with a tender, penetrating, sorrowful glance that 
brought the prediction of a few hours before to Peter's 
remembrance, as well as his indignant denial. Heart- 
broken he rushed away to grieve over his disloyalty to 
the One he tenderly and loyally loved. That experi- 
ence was the making of Peter the apostle. It forever 
convinced him of his weakness when dependent upon 
himself and sent him in humility to his knees. 

The spectacle of the cross made a deep impression 
upon the disciple's. Not its cruelty, not the suffering, 
not the hideous mockery of this cruel execution of the 
best man that they had ever known, impressive as were 
these phases of the tragedy, influenced them so much 
as the commanding fortitude, the unforgettable dignity, 
the resolute self-sacrifice, the glorious heavenly-minded- 
ness exhibited by Jesus upon the cross. A last unef- 
faceable impression of what truly God-like character 
was, He made that day upon their souls. 

The resurrection morning was for them the beginning 
of a new life, one which had no ending, whose signifi- 
cance had no bounds. Their Master was back among 
them; they were assured of His identity; yet He was 
not the same. He spoke as their Lord with a note of 



Chapter 4. The Day of Pentecost, 11 

authority and finality not sounded before. He tenderly 
forgave their sudden abandonment and knit them to 
Him by more enduring bonds. He explained to them 
more fully the work they were to do, and made clear 
the visions of the past in regard to Himself. 

Our Lord is being placed on trial constantly to-day. 
Must we, in order to become His reliably loyal disciples 
undergo the experience of a Peter ? While it was worth 
all it cost to have such a man emerge as leader, yet his 
fall was due to his blind self-confidence and was wholly 
unnecessary. The royal road to high service for Christ 
is not by way of sin and recovery, but by constant and 
earnest holy living. 

When the disciples fully yielded themselves to their 
Lord, He made a sudden and surprising transformation 
in them. With such complete obedience His work will 
always be achieved, 



Chapter 4. The Day of Pentecost. 

Acts 1 : 12—2 : 42. A. D. 30. 

Luke commences his notable history of the rise and 
progress of the Christian Church by relating in terse but 
telling fashion the story of the period which followed 
the resurrection and of the last day spent together by 
the Lord and His disciples. He implies that it was a 
busy interval, a time of apostolic instruction, of teach- 
ing which so definitely centered upon the kingdom that 
was to be that the eager disciples longed to be given 
more definite information regarding its realization. 
Jesus gently rebuked their eagerness as inappropriate 
and declared such tidings to be unimportant. Their 
work was clearly defined by Him. It was to be a bearing 
of witness to their fellow men of all that they had been 
privileged to know and see and comprehend. For this 



12 



The Apostolic Leaders 



service He and they knew that they would need re- 
sourcefulness in abundance. This He told them they 
would realize, gaining a great access of power, wisdom 
and self-confidence, when the Holy Spirit was given to 
them. Until it was given they should not leave Jeru- 
salem. Already they had given evidence of earnest 
discipleship ; they had expressed their consecration in 
the rite of baptism ; they were now to wait for the bap- 
tism by the Holy Spirit, which would endue them with 
heavenly power for the adequate performance of the 
vast responsibilities about to be laid upon them. After 
its manifestation they were to go forth fearlessly to 
disciple all nations, remembering that their Lord, the 
source of all authority in heaven and on earth, would be 
with them until the consummation of their hopes. 

It was a stirring program. We may well picture the 
eagerness and absorption with which the little circle, af- 
ter their return to the seclusion of the upper chamber in 

the sacred city gave them- 
selves by way of prepara- 
tion to unceasing prayei 
and consideration of the 
program they should fol- 
low. One item in the work 
of careful preparation was 
the choice of an apostle to 
take the place made va- 
cant by the defection of 
Judas. They were im- 
pelled to this action by 
a desire to maintain the 
representative number of 
their circle as well as by 
the urgent need of the 
full number of acknowl- 
edged leaders. That witness-bearing was the func- 
tion they had prominently in mind is suggested 
by the "requirements formulated by Peter which 




The Upper Chamber. 

The traditional place of the Last Sapper, 
and of the descent of the Spirit at Pentecost 
(see cut on page 14). 



Chapter 4. The Day of Pentecost. 13 

had to be met. How many of the larger company 
were eligible is not mentioned. So thoroughly do the 
Gospels center attention upon the Twelve that one is 
apt to suppose that no greater number attended Jesus 
closely. At least a few others, however, had partici- 
pated in the experiences of discipleship from the very 
beginning. Matthias was quite as well able as the 
Eleven to give his testimony concerning the unique 
personality and life of Jesus. 

We have no evidence that the Twelve were unwilling 
to recognize the leadership of others than themselves. 
James the Lord's brother, Barnabas, and Saul of Tar- 
sus were eminent examples of the pre-eminence which 
goes by heritage and by natural fitness. They were 
made welcome and given the honor which was their due. 

The Book of Acts, like other historical portions of the 
Bible, seems to follow a personal clue. It is the story 
of the triumphs of the Gospel as preached by Peter and 
John and by Paul. It may be analyzed geographically 
as the story of the widening influence of the early 
Christian Church from Jerusalem to Samaria, to 
Caesarea, to Antioch, to Asia Minor, to Macedonia, to 
Greece, and finally to distant Kome herself. Probably 
that analysis is most satisfactory which makes the aim 
of Luke the telling of Paul's share in making Christ 
known to the world. To the author of the book, with his 
broad sympathies, the most glorious fact regarding 
Christianity was its extension beyond the walls of 
Jerusalem or the borders of Palestine, and its welcome to 
every human being without distinction of race. For this 
broadening it was chiefly indebted to Paul. With great 
skill Luke marshalled his facts, portraying first the 
establishment of the church at Jerusalem, its success, the 
boldness of its leaders and the consequent persecution; 
then, indicating the fourfold outcome of this persecu- 
tion, the conversion of Saul, the scattering of believers, 
who became self-appointed evangelists, far and wide, the 
founding of a church at Antioch, and the enlightening of 
Peter; then following with faithfulness the history of 



14 



The Apostolic Leaders 



the evangelization for which Saul was commissioned by 
the Antioch church. Until Saul accepted this commis- 
sion, Peter, John and James were the three acknowl- 
edged leaders of the Church ; within two years the young 
evangelist had won an ungrudging admittance of his 
unquestionable mission to the cultured Greeks of Asia 
and Europe. Within five years he had become the fore- 
most figure in the Church, alike beloved and hated as few 
others could be. 

The starting-point of this thrilling story of the his- 
tory of Christianity was the outpouring of the Spirit 
on the day of Pentecost. Expectant as the disciples 




Tomb of David. 

The room shown as the cenaculum or " upper chamber " is in this 
building at the point marked X (see cut on page 12). 

were, their forecasts were vague. It is not likely that 
they realized how great a task lay before them. They 
had no idea of abandoning Judaism, but cherished the 
hope of making every Jew a believer in Jesus as the 
promised Messiah. To them on the day of pentecost 
came a signal and unmistakable token of a divine com- 
mission. It gave them a sense of power akin to that 
felt by their Master after His baptismal vision. The 
form of expression which this experience took was sur- 
prising alike to them and to those who saw them on that 



Chapter 4- The Day of Pentecost lo 

day. No one can satisfactorily explain the "speaking 
with other tongues." No one, however, can possibly 
deny that on that "great and notable" day a new factor 
was introduced into the religious life of the followers of 
Jesus. The gift they received was one of which the 
"speaking" was but a symptom. 

Peter's splendid address, of which the words quoted 
in the second chapter of Acts are only an abstract, re- 
veals his power of leadership. Explaining the phe- 
nomena of the day as a fulfilment of familiar prophetic 
expectation, he declared that Jesus of Nazareth, whose 
character they had known, had been raised from the dead 
after His crucifixion, as the Psalmist had declared would 
be the case, and as His disciples were prepared to testify. 
This Jesus by the gift of the Holy Spirit was now 
revealed as the divine Messiah. 

The day of Pentecost was not the date when the Spirit 
of God was first manifested to the world. Yet on that 
day the era of the Holy Spirit may be said to have 
begun. Jesus had said that He must depart in order 
that the Helper should come to His disciples to aid them 
in dealing with a world of moral beings. Since Pente- 
cost His disciples have been able to definitely realize the 
presence and help of the Spirit of God and to expect it as 
a factor in their every-day lives. 

The most glorious aspect of this era of the Spirit is 
its universality. The history of the Church quickly 
gave evidence that any one could receive spiritual 
blessings. 



16 The Apostolic Leaders 

Chapter 5. The First rianifestatlon of Friendly Power, 
Acts ch, 3. About A. D. 31 . 

The effect produced upon those who listened to the 
impassioned yet powerful appeal of Peter on the day 
of Pentecost was truly remarkable. We need not explain 
their yielding to his exhortation as a miracle. To a cer- 
tain extent many of them may have been prepared for 
just such a crisis. They had known of Jesus ; they had 
witnessed the loving-kindness and the truth of His life 
among men ; their sober thought was in His favor. When 
the apostle, Spirit-filled like his Master, drove home to 
their consciousness the significance of His life and death 
and resurrection, they were immediately convinced that 
he spoke words of soberness and truth, and responded to 
his appeal for repentance and baptism. The number 
of those who were thus responsive was very great. 

They formed a marked body, distinguished as enthusi- 
astic disciples, filled with the spirit of fellowship, hold- 
ing regularly a service which commemorated their Lord, 
and engaging constantly in prayer. They were faithful 
to the routine of Judaism, too, and seemed to be held in 
favor by all classes. The rulers did not fear them and 
had no desire to give them trouble. The Judaism of that 
day was very tolerant of the personal opinions of those 
who outwardly respected the usages and rules of the Jew- 
ish religion. There were in Jerusalem numerous syna- 
gogues maintained by men who had some specific article 
of faith or peculiarity of birth which led them to wish to 
assemble together (Acts 6:9). The early Church 
may have been regarded as forming only one more of 
these permissible gatherings. Its oneness of spirit, its 
fraternalism, its splendid generosity, its devotedness in 
all matters of religious activity, the happiness which 
characterized its members and the lofty character of 
their ideals gave it favor among those whose judgment 
was of value, and were potent to attract a steady addition 
of members. 

How long this idyllic state continued we have no 
means of determining. Some time may have passed 



Chapter o. Apostolic Power Manifested 17 



before the incident occurred which embroiled them with 
the authorities. We may well suppose that the instruc- 
tion of the large addition to their number would for a 
long period have taxed the energies of the apostles and 
their immediate circle of matured believers. Such won- 
derful experiences as came to them might have been 
confined to the circle of sympathizers, and occasioned 
no remark or objection. 

One day, however, the two leaders of the church, 
Peter and John, were about to enter the temple to join 
with the great throng of worshipers in the afternoon 
service of prayer and sacrifice. Like many other devout 
Jews, they loved to witness the beautiful symbolism of 
this uplifting service, and to give both silent and open 
expression to the thoughts of reverence, praise and grat- 
itude which filled their hearts. The great majority of 
the Christians were probably present at that time. 

The two apostles were passing from the great outer 
court of the temple through the magnificent entrance 
which was fittingly termed the "Beautiful Gate" into 
the inner courts, when a 
poor cripple of middle 
age, placed daily on the 
steps of the ascent that 
he might solicit alms 
from those who were 
benevolent, besought them 
to help him. Something 
about the man or in his 
eager gaze aroused the 
responding sympathy of 
Peter. To be thus solic- 
ited was surely no nov- 
elty, since it had long 
been customary for beg- 
gars to make this en- 
trance their place of re- 
sort. The beggar may 
at a time when 




The Beautiful Gate, Restored. 



have made his appeal 
Peter was prepared to deal more 



18 The Apostolic Leaders 

aggressively with the people at large than before, or he 
may have shown an expectancy which was based on the 
habit of goodness on the part of these apostles. At all 
events Peter took a quick resolution. Looking at the 
cripple with a piercing gaze which conveyed decision and 
encouragement, he bade him give attention, promised 
him healing in the name of Jesus Christ of Nazareth, 
and lifted him to his feet. To the cripple's unbounded 
wonder and delight, he could both stand alone and walk. 
Accompanying the apostles he attended the solemn 
service in the manner of other men for the first time in 
his life. Like an Oriental, he could not refrain from 
extravagant demonstrations of joy. Being so well 
known to all who were wont to enter the temple, he was 
readily identified as the long-time cripple, and his 
evident healing made a profound impression upon all the 
people. 

The service over, he would not let his new-found 
friends escape. The throng, desiring to have the mar- 
vel explained, gathered, as usual, in the portico known as 
Solomon's, which extended along the inner side of the 
eastern wall of the temple area, the popular forum in 
Jerusalem. Here Peter addressed them at length in a 
discourse of which we have an abstract in Acts 3 : 12-26. 
Denying that he or his companion were able to achieve 
this 'work of healing, he declared that the God of their 
fathers through the power of Jesus, the Holy and 
Righteous One, wickedly crucified by the people, but 
raised from the dead and glorified, had wrought the 
cure. Since they acted fenorantly, and inasmuch as 
this experience was needful for Him who was to become 
the Saviour of men, they could by repentance and obedi- 
ence obtain full forgiveness and hasten the Messiah's 
reappearance. Jesus had been that Prophet who was to 
instruct the people. Fatal indeed would be the ignor- 
ing of His words. As men of Israel and heirs of the 
promise given to Abraham, it was fitting that they 
should be foremost to accept God's Messenger, the long- 
expected Messiah, and to give Him obedience. 



Chapter 5. Apostolic Power Manifested 29 

These were bold words and of great significance. 
They affirmed in unequivocal terms the Messiahship of 
Jesus of Nazareth and his continuing Lordship, as 
proven by His resurrection from the dead. To give them 
utterance called for great courage and clear-headedness. 
Nothing could give stronger testimony to the change 
which had been already wrought in Peter. 

How interesting an illustration this narrative affords 
of the value of the co-operation of good people ! Taken 
singly they have small chance to forward the ideals which 
they approve. United they command any situation and 
may uphold their principles with success. The unity of 
the early Church was one secret of its power. 

The other cause of its aggressive power was its loy- 
alty to Christ. He seemed very real and near to every 
Christian, therefore they had confidence and courage. 
The nearer the Church of any age can keep to Him, the 
more assured its power. 



%0 The Apostolic Leaders 

Chapter 6. The Boldness of Peter aod Johe. Acta 4 ; 1» 
31. A. D, 3!. 

The bold and definite words of Peter, who did not 
hesitate to denounce the people to their face as mur- 
derers of Jesus, came to the ears of those in control of 
the temple. Perhaps they would have overlooked his 
iitterances with that tolerance born of entire confi- 
dence in their own strength which was characteristic of 
the official Jew in dealing with his excitable countrymen, 
but he had definitely declared that Jesus had risen from 
the dead. That this abhorred belief should be spread 
abroad from their own precincts was too much for the 
Sadducean priests. They sent the temple officer and his 
soldiers to arrest the bold speakers and place them in 
detention for the morrow. It was too late to spoil the 
effect of Peter's stirring address. Many more enrolled 
themselves among the number of acknowledged 
believers. 

We can only conjecture the feelings of the two im- 
prisoned men that night, liable to cruel punishment on 
the following morning. To be under the ban of the 
haughty hierarchy was no trifling matter. It might 
mean continued confinement or severe scourging or any 
other discipline winch these arrogant rulers might 
devise. Yet we may be sure that their courage was 
undaunted and their purpose unchanged. Heretofore 
their work had gone on unchallenged by the authorities. 
Now they were certain of an examination, perhaps of 
a condemnation. From Peter's words we can infer that 
their thoughts were not so much on such consequences 
as on the notable opportunity of witnessing which they 
would have in the presence of the Sanhedrin. 

Two men brought up as they had been might well 
stand in awe of the council and dread its displeasure. 
From infancy they had been trained to regard it as the 
arbiter of Israel's acts and to honor its members as 
worthy of supreme reverence. But their companion- 
ship with Jesus had been an additional training in the 
art of judging men. He had been so unmoved by mere 



Chapter 6. The Boldness of Peter and John 21 



display, so ready to make a stand against unrighteous- 
ness, even when veiled in dignity or protected by usage, 
so straightforward in estimating every man of what- 
ever degree on the basis of his actual merit or useful- 
ness, that other considerations ceased to have power to 
blind His disciples to the real truth. They were able 
to face men as men, frankly and fearlessly, because in 
addition to this candor and keenness of judgment they 
possessed a supreme confidence in the protection of God 
and the leadership of the risen Christ. The assurance 
of faith was never more clear and strong than to these 
prisoners awaiting trial. 

The tribunal before which they came was indeed an 
august and imposing one. Composed of men of dig- 
nity and repute, ac- 
customed to a 
proud self-valua- 
tion, it would be in 
no mood to brook 
resistance. It in- 
cluded the men of 
greatest fame and 
widest influence in 
the nation. It had 
supreme jurisdic- 
tion over civil and 
religious questions 
in Judea. No doubt 
i t contemplated 
little trouble in dealing with these men who had given 
rise to such a disturbance. 

But it was dealing with men who were far from ordi- 
nary. The skill exhibited by Peter in meeting the situa- 
tion was a great surprise to them. The apostle laid stress 
upon the undisputed benefit which had been rendered to 
the man so long known as a cripple, and forced the 
Sanhedrin to recognize it as such. He did not hesitate, 
moreover, to declare with boldness that the cure was due 
to the power of Jesus of Nazareth, despised and cruci- 




Copyrtght, 1896, by J. J. Tissot. 

Annas and Caiaphas. 



22 The Apostolic Leaders 

fied by them, but raised from the dead by God and 
given pre-eminence as the expected Messiah, through 
whom, and through whom only, would there be sal- 
vation. 

These were strange words for the ears of the haughty 
rulers. Regarding Peter and John attentively, they 
saw that these were men who made no pretence of being 
trained scholars, yet were men of power and skill and 
insight. Only their intimacy with Jesus explained the 
wonder, but it was adequate. The authorities felt 
themselves blocked in their intention of punishment by 
the embarrassing fact that the former cripple was now 
a well man. To penalize such a meritorious deliver- 
ance was to arouse against themselves all right think- 
ing men. So they chose to try that last refuge of baffled 
tyrants, — bluster and browbeating. They strictly for- 
bade the apostles to speak or to teach in the name of 
Jesus, claiming that He was still a factor in the lives 
of men. 

Had the two men gone forth silently, accepting their 
discharge and rejoicing in their freedom, no one would 
have had a word of blame for them. But they took a 
braver course in firmly declaring that they must con- 
tinue to bear testimony concerning the momentous facts 
of which they were eye-witnesses. At all hazards they 
would clearly and honorably maintain this right. We 
cannot suppose that this straightforward declaration 
was satisfactory to the members of the Sanhedrin, but 
they did not dare to oppose the mood of the people 
which was highly favorable toward the men who had 
done so notable a deed. 

Freed from all restraint, Peter and John joined the 
company of believers at their usual rendezvous and 
reported all that had taken place. The renewed courage 
and increased enthusiasm of all were voiced in a prayer 
which is a model of pointedness and appeal. It 
ascribed to God all power as the Creator and Preserver 
of the universe, quoted the second Psalm as being ex- 
pressive of the conditions prevailing at Jerusalem under 



Chapter 6. The Boldness of Peter and John 23 

the rule of Herod and Pilate and the Sanhedrin, and 
appealed for a new enduement of strength and courage 
to witness, and for a continuance of the gracious man- 
ifestation of healing power. It forgot all but the 
opportunity and plead for success in meeting it. No 
wonder that the petition was answered by a new sense 
of the presence and power of the Holy Spirit. 

This experience of Peter and John may not have been 
the only one of its kind, but it was probably the most 
representative one. It was important both because of 
the confidence which the disciples gained in themselves 
and in that for which they stood, and because the San- 
hedrin discovered that the "superstition" regarding 
Jesus had by no means lost its hold. It gave the new 
movement a prominence it had not sought, but which 
was not wholly unprofitable. 

What changed these people so completely was their 
developing confidence in God. This transformed a 
halting Peter into a calmly courageous one, a timid 
gathering into one which prayed for courage to keep 
on witnessing. Such reliance is the secret of all true 
progress and of all serene firmness. 

That the two apostles had "been with Jesus" readily 
balanced all disqualifications for dealing with the San- 
hedrin. To imitate His spirit, to adopt His ideals, and 
to view life from His standpoint fits one for any 
experience, 



24 The Apostolic Leaders 

Chapter 7. The Unity and Constancy ©f the Church, 
Acts 4 s 32—5 s 42. Between A. D. 32 and 34. 

The fortunate outcome of the encounter with the 
Sanhedrin gave a real impulse to the life of the little 
community of believers. More than ever they exhibited 
a unity of spirit which was truly remarkable. Their 
feeling of brotherhood was so keen that each one who 
had means treated his possessions as if they belonged to 
all. Many went so far as to dispose of their lands or 
houses and to bring the price secured for these as an 
offering to God to be distributed freely by the apostles 
to all who had need. 

While the church was but a congregation or a com- 
munity in which the apostles were the recognized lead- 
ers and the circumstances of each member were well 
known, this kind of self-sacrifice and enthusiasm was 
not without its advantages. It served to knit the whole 
body of believers together. Moreover, it enabled the 
poorer members of the brotherhood to receive aid 
without putting them under personal obligation. Yet 
the apostles must have chiefly valued it as the manifes- 
tation of a splendid Christlike generosity and brotherli- 
ness, befitting those who professed to be following close 
after Jesus. 

A notable instance of the exhibition of this grace 
of brotherly generosity in its finest form was that 
of Barnabas, a native of Cyprus, a natural leader of 
men, a man of fine qualities and noble personality. He 
felt deeply the prevailing tone of sentiment and with 
genuine consecration brought to the apostles the pro- 
ceeds of the sale of a portion of his property. 

The commendation, naturally and unhesitatingly 
given to Barnabas and to others for their thoughtful 
and yet royal generosity, aroused the envy of others of 
less thorough consecration, who coveted the honor and 
the recognition given these without being willing to 
make the sacrifice they entailed. A man named Ananias 
and his wife Sapphira determined to sell some property 



Chapter 7. Unity and Constancy of the Church 25 

and pretend to bring to the apostles the whole of the 
proceeds, secretly retaining a portion themselves. They 
thought thereby to cheat the apostles and the com- 
munity, but they were really trying to deceive God. No 
doubt the manifestation of the presence of the Holy 
Spirit had been particularly marked in the case of those 
who had shown this Christlike virtue. Moreover the 
apostles had received the money not merely on behalf 
of the brethren but in the name of the risen Christ. 
The suddenness and severity of the punishment of the 
guilty couple not only revealed the determination to 
enforce the sanctity of the relations between God and 
the church but the peculiar meanness of their Bin. It 
was a warning that liars and hypocrites had no place in 
the new community. 

The result of this judgment was a strong impulse to 
the church. Men and women of the right sort were 
continually being added to it, until its strength was 
apparent to all observers. 

The Sanhedrin had gradually become infuriated by 
this rapid development of the new community. They 
could not readily find occasion for dealing drastically 
with it, since each member was a devout Jew, faithful 
to all his obligations and perhaps unusually faithful to 
the duties of public worship for one of his station in life. 
Not until the name of Jesus was being heralded 
throughout the city and country did the council try to 
force an issue with the apostolic leaders. 

At the meeting of the council, made more momen- 
tous and perplexing by the strange deliverance from 
prison of those who had been shut in the day before, and 
by the steadfast refusal of any of the leaders to obey 
the strict commands of the council, the high priest made 
a threefold charge that they had been disobedient to the 
Sanhedrin, had been active in propagating what they 
had been ordered to cease from teaching, and were seek- 
ing to make the populace believe that the members of 
the council were responsible for the death of Jesus. 

In reply Peter simply stated that he and his fellows 



26 TM Apostolic Leaders 

mufet follow their consciences. They could not desist 
from a work to which they believed that God had called 
them at the mere command of men, however venerable 
and worthy. This was a principle which no Jew would 
dispute. God's will, once clearly made known, was at 
all costs to be obeyed. 

But Peter went on to justify the assumption of the 
disciples that they were truly grasping and following 
the will of God. The council had condemned Jesus to 
die a shameful death which would under ordinary cir- 
cumstances have ended His career ignobly and irrepara- 
bly, as one under the curse of God. But instead God 
had glorified this Jesus and exalted Him, attesting His 
divine personality and proving Him to have been the 
Messianic Saviour of men, as He claimed to be. Of this 
wonderful fact, so full of interest and value to all Israel, 
the disciples were witnesses. But further evidence of 
it was seen in the spiritual manifestations which the 
risen and ascended Lord had vouchsafed to the whole 
body of believers. The duty of the apostles clearly was 
to continue to exercise the glad privilege of witness- 
bearing, whatever the consequences to themselves. 

Little wonder that the council was enraged at these 
words to the pitch of murder. But Gamaliel, the 
revered and learned Pharisee, had wiser counsel. Its 
character proves little concerning his sympathies. He 
advised that the movement be unrestrained. If born 
of human energy alone it would come quickly to destruc- 
tion as its predecessors had done ; if really set on foot by 
God, to oppose it would be not only dangerous but 
foolish. His advice was taken, the apostles 'scourged, 
ordered to cease from preaching, and dismissed. They 
went home rejoicing that they had been able to endure 
the trial, and threw themselves with renewed energy 
and resolution into the work. 

True courage roots itself in a clear conscience. None 
are so brave as they who truly serve and genuinely love ; 
none so impotent and useless for the really great 
achievements of life as they who pretend to be what they 



Chapter 8. The Martyrdom of Stephen 27 

are not conscious of being. A Peter or a Barnabas 
stirs men's souls and quickens their sympathies. A 
Caiaphas or an Ananias blights all aspiration. 



Chapter 8. The ilartyrdom of Stephen. Acts chs. 6,7. 
About A. D. 34. 

The renewed vigor with which the apostles preached 
and taught had its effect in the steady growth of the 
body of disciples. Their number made it very difficult 
for the apostles to keep track of cases of individual 
need. Complaints were made by Greek speaking Jews, 
numbered among the body of believers, that their needy 
ones were often overlooked in the daily ministration to 
those who were afflicted in any way. This charge can 
have had no serious foundation, since this service to the 
poor was still in the hands of the apostles, who could 
hardly be accused of favoritism. The mistakes arose 
because the Twelve were overburdened by their varied 
responsibilities. 

Their sensible suggestion regarding the best remedy 
to apply has helped to solve many a problem in the life 
of the Christian church. They had a duty which was 
likewise a great opportunity. They needed to give their 
whole time and strength to the work of witnessing to the 
eager people concerning the things of God. It was 
neither needful nor fitting that they should consume 
that energy in the work of hunting up poor women and 
ministering to their needs, when among the body of 
believers were an abundance of men well qualified to 
perform duties of this sort and even to assume a sort of 
leadership in matters of minor interest affecting the 
welfare of all. 

Their proposition that a board of seven representative 
men should be entrusted with the administration of the 



28 The Apostolic Leaders 

charitable relief pleased the community of believers. At 
once the recommended action was taken. These men 
were selected because of their unblemished repute, spir- 
ituality and 'sound sense. The apostles established their 
official standing by formally setting them apart for 
their responsibilities. They were evidently to have the 
right to do their best as associates of the apostles in the 
leadership and guidance of the whole community. Their 
names are Greek names, yet some of them may well 
have been Jews of Palestinian birth. Doubtless the selec- 
tion was made under apostolic influence on the basis of 
spiritual and mental qualifications rather than on racial 
lines. It seems to indicate the prevalence on the whole 
of genuine brotherliness in a community in which the 
natives of Palestine probably far outnumbered those of 
foreign birth. 

This step was one of great importance to the infant 
church, not alone because it was a first step in organiza- 
tion, but likewise a recognition of the rights of the laity 
in leadership. The Seven, as 'subsequent events indi- 
cate, were not mere almoners of charity but genuine 
leaders of their fellows, accorded adequate respect and 
ready obedience. 

Two significant results followed hard upon this 
action. There was a marked increase in the impetus 
given to the spread of the Gospel, many even of the 
priests in this priest-ridden city declaring their adher- 
ence to the faith; and Stephen, the foremost of the 
Seven in personal gifts and spiritual power, began to 
acquire a widespread reputation as an effective associ- 
ate of the apostles. He was altogether a different sort 
of man, with ideas less cramped by the teachings of the 
Palestinian rabbis. Full of enthusiasm and devotion 
he gave himself heart and soul to the exposition of the 
truth regarding Jesus. As he studied His life and 
teachings he readily grasped their universal values, and 
their certain setting aside of many of the current cus- 
toms and ideas of Judaism. It may be doubted whether 
he implied by any words of his any disrespect for the 



Chapter 8. The Martyrdom of Stephen 



29 



temple or for the law. Rather like one of the ancient 
prophets he asserted God's privilege to reform or 
punish. He was ready to defend his views before 
his earlier associates and did so with such success that 
they could only seek to silence him by demanding his 
arrest and punishment. He was seized, brought before 
the council and made to plead. 

The address that follows in the book of Acts is a 
truly notable one. It bears all the marks of authen- 
ticity and reasonable accuracy. It is "a prophetical 
philosophy of Israel's religious history." He begins by 
referring to the promises given to Abraham, to his set- 
tlement in Canaan, to the covenant, to the descent into 
Egypt and the deliverance through Moses, noting the 
unwillingness of the people to believe or follow Moses or 
to adopt the institutions which he introduced. Finally 
under Solomon the temple was erected, yet, as Isaiah 
declared, God was in no sense confined to it or by it. It 
was merely His creation. By their stupid persistency in 
making the temple of more importance than God, they 
were but exhibiting 
in another form the 
peverseness which 
had all along marked 
their fathers, and 
were thereby resist- 
ing the Holy Spirit. 
Not he but they 
were breaking the 
law. 

They suffered him 
to say no more. 
Furious with anger, St. Stephen's Gate, in Jerusalem. 
wholly beside themselves in their rage, stung to the 
quick by the forceful and pointed criticism, they 
threatened him with death. Unmoved by their 
clamor, absorbed by the vision that rose before his 
eyes, he spoke of seeing in the heavens the glori- 
fied Jesus in His majesty. This was blasphemy in- 




SO The Apostolic Leaders 

deed in their opinion, and they hurried him to a shame- 
ful death by stoning. Probably it was an irregular pro- 
cedure from the Roman point of view, although justi- 
fied under Jewish law in the ease of one convicted of 
blasphemy. 

The refusal of the apostles to spend their time in dis- 
pensing charity was based upon an important and eter- 
nal principle — the necessity of giving one's energies to 
the noblest service within his range of influence. Inci- 
dentally it opened careers without number of generous 
and thoughtful philanthropy unto consecrated men 
and women. The career of Stephen was very brief ; but 
like Martyn, Keith-Falconer and Pitkin, he used his 
opportunity for all that it was worth, and did the work 
of years in one heroic representative act. No one needs 
time for his work so much as opportunity and fidelity. 



Chapter 9. — The Successful Evangelism of Philip. 
Acts ch. 8. About A, D. 34. 

The day of Stephen's martyrdom had been mo- 
mentous for the church. He had helped many to find 
themselves, and to realize what belief in Jesus really 
meant. He also forced the church to declare 
itself, and directed suspicion against it. The com- 
munity was now more than an annoying synagogue 
or sect; it was known as a dangerous set of men 
and women. Hence with great promptness a bitter 
persecution ensued which quickly broke up the com- 
munity and scattered its members. Among those who 
labored zealously to destroy its vigor was the young man, 
Saul of Tarsus, who had been the witness at Stephen's 
stoning. He was relentless and persistent, taking the 
lead among those who hunted down men and women 
and imprisoned them. There ensued an orgy of cru- 
elty, supported by the fanaticism and intolerance of the 



Chapter 0. The Evangelism of Philip 31 

Pharisees, and justified to the people by the supposed 
necessity of rooting out the pestilential heresy laid bare 
by Stephen. 

But this persecution proved to be a blessing in dis- 
guise. It forced Christianity into its proper environ- 
ment and outlook. The history of the spreading of the 
gospel at Jerusalem became a history of its wider ex- 
tension throughout Palestine. Doubtless the church 
had begun to broaden itself before this, for how else 
would Saul (9:2) have found disciples at Damascus? 
But the swift dispersion of many believers from Jeru- 
salem served to strengthen greatly 'such little groups 
of disciples as had been formed here and there in Pal- 
estine and to establish many new centers. 

Luke turns to the work of Philip and others in 
Samaria. The agents of the Sanhedrin were without 
authority or influence among the Samaritans, with 
whom all strenuously orthodox Jews were at feud. The 
Samaritans were a people of mixed blood. Their re- 
ligious traditions ran parallel to those of the Jews and 
were of common origin. They seemed to recognize 
some form of the Messianic tradition (Jo. 4:25) and 
to believe in Jesus as, at least, a political and relig- 
ious Tenewer. Consequently a Christian preacher in 
their midst had a working base for appeal and instruc- 
tion. Philip was, however, in all probability, a for- 
eign born Jew, since no Judean would have found it 
easy to come into friendly contact with the hated Sa- 
maritans. But under any circumstances the work rep- 
resented a breadth of sympathy and a depth of convic- 
tion which went far to equip the evangelist for a stir- 
ring and successful campaign. How he came to select 
Samaria as the scene of his ministry we are not told. 
Evidently, however, the people were ready to listen to 
his message. They were eager to know more about the 
Christ, and were deeply impressed by the personality 
and power of Philip, who, in his Master's name, did 
mighty works. The work progressed rapidly and large 
numbers were given baptism by the evangelist to the 
great joy of all who shared in these experiences. 



32 



The Apostolic Leaders 



Word concerning this unexpected addition to the 
body of believers was sent to Jerusalem, whence the 
apostles had not departed. The evidences of religious 
interest were unmistakable, and the apostles concluded 
to investigate the movement. They sent down Peter 
and John, who as leaders of the church and broad- 
minded men of Galilean origin, were able to judge fair- 
ly concerning the sincerity and permanence of the re- 
ligious interest. These apostles noted that the last 
tokens of full acceptance by God were lacking. None 
of the converts had manifested the possession of the 
Spirit. So they invoked the blessing of God and laid 
their hands upon those who gave evidence of religious 
responsiveness, and rejoiced to note that the Spirit 
came upon them in abundant measure just as upon 
those who had professed faith in Christ at Jerusalem. 
With what joy must they have seen this evidence that 
the prediction of their Master was coming true. The 
witness concerning Him was being accepted beyond the 
bounds of Judasa. 

Simon, the magician, was a type of adventurer, char- 




Frotn a photograp] 



Hercd's Colonnade, in Samaria. 



This magnificent colonnade of marble pillars eighteen feet high, many of them monoliths, 
extended on both sides of a terrace sixtyfeet wide around the brow of the hill of Samaria, a dis- 
tance of nearly a mile. Over seventy of these columns are still standing and many others lie 
half buried in the ground. They are a part of the ruins of the city of Sebaste, rebuilt by 
Herod the Great. 

acteristic of those days of religious ferment. He may 
have been self-deceived to some extent; but had passed 
among the credulous people as a great man, and prob- 
ably had gained that reputation because of practices 



Chapter 9. The Evangelism of Philip 33 

which were illegitimate and claims which rivalled those 
of the apostles. The preaching and healing of Philip 
served to turn the allegiance of the people away from 
Simon and even influenced the magician himself who 
professed repentence and received baptism. 

It would doubtless be fair to compare these results in 
Samaria with those obtained to-day by a foreign mis- 
sionary. Such an one can touch the hearts and awaken 
the consciences of a very rude, ignorant and supersti- 
tious people. Their conversion is real, but requires 
their careful education in order to be lasting. Their 
motives are mixed and their ideas extremely crude. In 
course of time their belief becomes intelligent. It was 
not altogether strange that Simon supposed that he 
could obtain the apostolic gift by making a sufficiently 
liberal offer to Peter and John. He had won all re- 
sults thus far by cleverness, and probably thought that 
the apostles were possessors of a superior sort of mag- 
ical skill, which they would share with him for a suffi- 
cient inducement. Such a low ideal of spiritual things 
was Christianity's greatest danger. It needed Peter's 
vigorous rebuke to define the right point of view. 

But Philip had another great opportunity to which 
he was quick to respond. An officer of Candace, 
queen of the Ethiopians, trusted greatly by her, had 
become converted to Judaism in his own land and had 
made the long journey to Jerusalem, presumably to at- 
tend one of the great festivals. Philip was providen- 
tially led to go southward along the road leading from 
Jerusalem to Gaza. If we adopt the view of the older 
commentators and of Prof. George Adam Smith that 
the word "desert" in verse 26 refers to the town, dis- 
tinguishing it as Gaza in the desert or old Gaza in con- 
tradistinction to the newer city near the coast, it sug- 
gests a highway comparatively undisturbed by traffic. 
Philip's prompt obedience to a command which must 
have seemed to him strange since it took him away 
from a useful work which God was blessing, his alert- 
ness in availing himself of the missionary opportunity 



34 The Apostolic Leaders 

suddenly presented to him, and his broad-minded dis- 
regard of national and religious prejudices (8:38) 
have often been noted as justifying the title "the evan- 
gelist" by which he has been generally known. 

The Ethiopian officer to whom Philip was sent had 
perhaps purchased in Jerusalem a roll of the prophe- 
cies of Isaiah and was earnestly studying it but with- 
out great result. He gladly welcomed Philip as a 
teacher of its fulness of meaning. He had been read- 
ing a Messianic passage which gave Philip a notable 
opportunity for explaining its fulfilment in Jesus and 
to tell of His life and death for the whole world. Over- 
joyed by the message and ripe for its acceptance the 
officer asked for baptism as one who embraced the new 
faith and Philip unhesitatingly administered it. Thus 
one more of the barriers which had hedged Judaism 
about was broken down. 

The progress of God's kingdom at all ages depends 
on such readiness as this to follow the clear leadings 
of the Spirit of God notwithstanding prejudice or cus- 
tom or fear. There is a continuous need of Philips, 
sensitive to 'spiritual direction yet wise and thoughtful 
in its execution, prompt and zealous to act yet never 
forgetting that their service is for spiritual ends. 



Chapter 10. Peter's Vision 



85 



Chapter 10.— Peter's Vision. Christianity's Forward Step. 
Acts 9 : 31— 10 ? 23a. About A. D. 40. 

When Peter returned with John from Samaria he 
may have remained at the capital city for some time. 
The conversion of Saul, the persecutor whose zeal knew 
no abatement, weakened for a time the energies of his 
allies and followers. There ensued a period of relative 
peacefulness and prosperity for the growing church. 

This progress of the church gave rise, no doubt, to 















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View in Lydda. 

the need of many an apostolic journey of visitation. 
Each new group of congregations desired the approval 
and the helpful counsel of one of the church leaders. 
Possibly a system of circuit-visitation was gradually 
growing up. On one such tour Peter came to the con- 
gregation at Lydda, a village on the old frontier of 
Judea, three hours from Joppa. In common with 
Joppa it was in these days a place of importance and 
a center of intense Jewish nationalism. Here he 
healed -ZEneas, a palsied man, and at Joppa restored 
to life an estimable woman named Dorcas. Such works 
of power gave the church great confidence and drew 
many to belief in Jesus. 

But the really important achievement of the journey 
was Peter's victory over the prejudices of his race. At 
Joppa he was the guest of Simon, a tanner. This fact 
goes far to establish his growing breadth of mind and 
resoluteness of will. The Jews despised and even 



36 The Apostolic Leaders 

hated those who practiced the trade of a tanner, re- 
garding them as unclean, because they were obliged to 
come in contact with dead animals. Possibly this feel- 
ing was not shared by the unpunctilious common peo- 
ple, the working classes to which Peter belonged. One 
day, a remarkable experience came to Peter near the 
time of noon, which he felt to be in some form a divine 
intimation that it was not fitting that he should aim 
to be more scrupulous than God. He saw a vision 
while at prayer, of a great sheet lowered from the 
heavens in which were all sorts of living animals, fit 
for food. While gazing at the strange sight a voice 
seemed to say to him, "Rise up, Peter ; slay and satisfy 
your hunger." But impulsively as ever Peter made re- 
ply, "Far be it from me, Lord, for I have never 
eaten anything which the law declared to be unclean 
and unbecoming the use of godly men." It was not an 
unworthy reply. Peter was but remaining loyal to the 
principles which had been inculcated from his very 
youth. The distinction between clean and unclean he 
regarded as established by God, to be blindly conserved. 
Imagine his astonishment and wonder at hearing the 
words, "What God hath set before you as clean and in- 
vited you to eat, do not presume to regard as inadmissi- 
ble." It was a lesson over which he began to ponder. 
What God had made clean he could also make usable. 
The Jews for centuries had been observing artificial 
distinctions because of God's ordinance; they had 
drawn many lines between themselves and other peo- 
ples from the same motive; was all this to cease? 

While he was reflecting a group of men knocked at 
the gate of Simon's house, inquiring for him. Prompted 
by the inward voice of the Spirit to regard their mis- 
sion as a providential one for him, Peter went down 
from the housetop and inquired their message. They 
told him that Cornelius, a Roman centurion at Cassa- 
rea, a "fearer of God" and well liked by the Jews of 
that city, had sent by them to have Peter come to his 
house and declare the will of God. Coming hard upon 



Chapter 10. Peter's Vision 37 

his strange experience that noon, Peter understood that 
this invitation, with which a few days before he would 
not have dreamed of complying, was in reality a divine 
call. He therefore made ready to obey it. 

The significance of the act and the necessity of the 
precedent vision became clearer to one who studies the 
situation with which Peter had to deal. Only a direct 
divine command, or what he interpreted as such, could 
have justified him in ignoring the strongest convictions 
and dearest conventions of his own people. 

Cornelius was clearly a man who was held in high 
esteem by the Jews who knew him. He was the com- 
manding officer of a cohort known as the "Italic co- 
hort," stationed as Csesarea. It seems probable that 
this cohort was one recruited from volunteer Roman 
citizens in the East and used as an auxiliary body of 
troops. Such a cohort was commanded by regular So- 
man officers. Cornelius, then, was unquestionably a 
Roman, a foreigner. He is described as a very devout 
and very liberal man, "one that feared God." This last 
phrase means, by general consent of students, when 
used in the book of Acts, one who was attracted by the 
religious beliefs of Judaism, and had adopted certain 
Jewish customs, especially the habit's of regular prayer, 
of Scripture study, of synagogue worship, almsgiving 
and meditation. Such an one was given grateful recog- 
nition in the Jewish community as a religious and vir- 
tuous man, worthy of respect and confidence, yet he was 
in no sense a real proselyte, recognized as a member in 
good standing of the Jewish community. He was still 
an outsider, a Gentile, because he was unwilling to 
wholly conform to the requirements of the law. The 
contact of Judaism with the world during the several 
centuries just preceding the life of Jesus induced at 
once a more rigid drawing of the line between a real 
Jew and son of the covenant and one who remained 
outside, and a friendlier treatment of those who were 
disposed to fraternize with Jews and to adopt their re- 
ligious beliefs. 



38 



The Apostolic Leaders 



This centurion was recognizable as a truly religious 
man, who affiliated as nearly as possible with the Jews, 
whom he respected and liked. One day he was engaged 
in prayer, quite possibly for guidance in regard to his 
duty in acknowledging his relationship to God. The 
question of entering fully into the membership of the 
Jewish community may well have been a perplexing one 
to him. While praying he saw a vision and heard a mes- 




View in Joppa. 

sage bidding him send messengers to Joppa and invite 
to Csesarea a man named Simon Peter, who would in- 
struct him. He promptly summoned two of his confi- 
dential servants and a soldier, all being in sympathy 
with him, related to them his vision, and bade them go 
to Joppa to find Peter and bring him back with them. 

It is interesting to note that God is represented in 
Scripture as executing His purposes through those who 
are living up to their ideals. Peter and Cornelius were 
both terribly in earnest. Each was anxious for divine 
leading and ready aj; all costs to obey it. Such men 
may alter the trend of centuries. 



Chapter 11. Peter and Cornelius 39 

Chapter 11. Peter at the House of Cornelius. Acts 10: 
2Zb—\ 1:18. About A. D. 40. 

We can well imagine the thoughtfulness of Peter 
that night at Joppa after his guests had retired. The 
vision of the daytime had made a deep impression upon 
him. He could not doubt that it portended some line 
of action which nothing less than a divine authorization 
would justify to himself or to his brethren. The story 
told by the soldiers gave him a clue to the probable 
duty which confronted him. His own fidelity to the 
custom's of his fathers emphasized the importance of 
any action which he might be forced to take. With the 
shrewdness which ever supplemented his impulsiveness 
he determined to take with him to Cassarea a group of 
Christians, men whose standing as such and as loyal 
Jews would be beyond question, in order that they too 
might participate in the event, whatever it was, and be 
reliable witnesses regarding his own share in it. 

We cannot overstate the perplexity which would be in 
hi's mind and in the minds of those brethren with whom 
he discussed the vision. Jewish exclusiveness had based 
itself on the thought of holiness. The Jews were a dis- 
tinctive people that they might remain a holy nation, 
absolutely ready for divine serviceableness. It was a 
noble idea, belittled in the execution, but satisfying 
still to the average Jewish mind. Without such a vision 
of the possible abolition of a purely ceremonial distinc- 
tion Peter might not have felt himself at liberty to 
respond to the wish of Cornelius. 

Probably the apostle had no plan of action completely 
in his mind, as he walked northward in company with 
the others. He was far from realizing the full signifi- 
cance of his concession. Familiar as he was with the 
commission of Jesus to make disciples of all nations, he 
could only enter into a full perception of its implica- 
tions through experience. When confronted by a con- 
crete case he could with encouragement deal with it in 
the spirit of Jesus. Until that necessity arose, he was 



40 



The Apostolic Leaders 



not likely to even consider the broader aspects of the 
commission. 

Arriving at Csesarea, he and his companions found 
that Cornelius had assembled a group of kinsmen and 
acquaintances to meet them. The centurion received 
Peter with great respect, making deep obeisance to him. 
Doubtless he meant only to express real reverence, not 
worship; but Peter was quick to disclaim any unusual 




Old Mole at Csesarea. 



a photograph*. 



distinction. Entering the house with Cornelius and 
explaining his waiving of scruples by alluding to his re- 
cent vision and its lesson of tolerance, Peter called for 
the reason of his summons. The centurion complied by 
recounting his own vision, four days previous, at the 
time of afternoon prayer, declaring with soldierly terse- 
ness how he instantly obeyed the heavenly mandate 
and sent messengers for Simon. Eealizing that the un- 
expected coincidence in their experiences was a proof 
that God had brought them together for some purpose 
of His own, Cornelius requested Peter to give them the 
message he had for them. 

Peter's sermon is interesting as affording an example 
of apostolic preaching. It is just such a sermon as must 
have been preached many a time in those early days. 
Extolling God's readiness to receive and bless those of 
any nation who are real workers of righteousness, he 
declared that Christ's message of heavenly peace was not 
limited to the Jewish people but was for all mankind. 



Chapter 11. Peter and Cornelius 41 

His ministry all knew about, how, anointed with the 
Spirit, He went about doing all manner of good and 
delivering all from the thraldom of the devil. Of all 
this the apostles were competent witnesses. The Jews 
put Him to a shameful death, but God restored Him to 
life and made this renewed life perfectly apparent to 
many. He laid upon His followers the duty of wit- 
nessing concerning Him as the universal Lord of all. 
The prophets too were witnesses of His power to grant 
forgiveness of sins. 

While Peter was speaking, the customary indications 
of the presence of the Spirit came upon those who were 
listening. Just what these were is not made clear. 
Probably those present were unable longer to restrain 
their emotions, and burst out into rhapsodies of praise 
to God. They were filled with an overwhelming sense 
of consecration and devotion, with a great desire to serve 
God. Such indications were regarded as proof of di- 
vine acceptance. The Jewish Christians who had come 
with Peter were greatly amazed. But Peter, prepared 
in a measure for just such a result, authorized their 
receiving the rite of baptism as the formal sign of ad- 
mittance into the Messianic brotherhood. Moreover, 
yielding to their earnest persuasions and ignoring alto- 
gether the conventions which had hitherto been so dear 
to him, Peter remained with Cornelius as his guest for 
a while, doubtless improving the opportunity for im- 
parting instruction. 

When Peter returned to Jerusalem the exciting news 
of this action of his had preceded him. He was taken 
vigorously to task by the conservatively minded Chris- 
tians who believed that no one could be a good disciple 
who was not first of all a good Jew. How natural it 
was for such to feel indignant and even scandalized by 
Peter's action we realize when we recollect that every 
leading Christian up to date had been a Jew, careful to 
respect and maintain every Jewish ceremonial obliga- 
tion. Peter's defense was straight and simple. He had 
not dared to oppose the will of God, manifested so un- 



42 The Apostolic Leaders 

mistakably and confirmed so promptly. Of the impor- 
tant fact that the Spirit of God had been given to the 
Gentiles the brethren from Joppa were competent wit- 
nesses. When thus the group at Cassarea had been ad- 
mitted by God Himself into the brotherhood, how could 
Peter regard them as unworthy of close and friendly 
fellowship ? 

This argument was unanswerable. It silenced every 
objector, so far as Peter was concerned. Apparently, 
however, there was no general conviction that God had 
thus thrown wide open the doors of Christianity to the 
uncircumcised. At best it was understood to be a special 
instance of grace, such as might always be expected. 
The great majority of Christians still regarded the path- 
way of Judaism as the normal road to Christlikeness. 

It is instructive to notice how difficult men have found 
it in all ages to admit that other men may become 
heavenly-minded in other than their own familiar way. 
Cornelius was a genuinely good man, as all bore witness, 
but nothing less explicit than this experience would 
have sufficed to make Peter accept him as a fellow- 
disciple. Intolerance and narrowness are not unknown 
in the twentieth century. They usually must be broken 
down in a similar way by the unquestionable manifesta- 
tion of spiritual experience. Fortunate will the church 
of Christ itself be when its development can be as nor- 
mal and unprejudiced as that of Its great Head. 



Chapter 12. Peter's Imprisonment 43 

Chapter 12. Peter's Imprisonment, Deliverance and De° 
parture. Acts 12 : 1-23. A. D. 44. 

The last episode in which Peter figures followed hard 
upon the baptism of Cornelius. It arose in connection 
with another persecution which gave the Christian com- 
munity trouble. A part of its great interest to us is 
due to the fact that it brings the narrative of Acts into 
definite contact with the world's history and gives the 
student of this history an exact point of reference. 

The rapid growth of the Christian community all 
over Palestine, as well as at Jerusalem, gave great con- 
cern to the religious authorities of Judaism. They 
recognized far more clearly than did the Christians 
themselves the irreconcilable differences which made 
such a growth dangerous to Judaism. The older re- 
ligion was based on absolute obedience to fixed rules, 
and in practice those rules were interpreted by the relig- 
ious leaders themselves. Any questioning of their au- 
thority was really fatal to the type of religious life they 
had developed. These leaders were naturally pleased 
when Herod Agrippa seized the apostle James and put 
him to death by the sword. 

Some have thought that James was the first member 
of the apostolic body to be martyred because he hap- 
pened to be within reach at the time of this royal ca- 
price. No further reason would be really necessary, 
since James was one of the recognized leaders, whose 
shameful death would be expected to fill the hearts of 
the Christians with terror. But James was a "son of 
thunder" and may have been, despite the silence of Acts, 
one of the boldest and most uncompromising of preach- 
ers. The failure of Luke to give him a place of promi- 
nence is no assurance of his obscurity. The plan of the 
book of Acts, as we have already seen, excludes the men- 
tion of all incident's but those which became turning 
points in the evolution out of Judaism of a free, pro- 
gressive world-wide Christianity. 

The appearance of a Herod on the scene with the 
power of life and death demands explanation. Since 



44 The Apostolic Leaders 

the deposition of Archelaus as tetrarch of Judea in A.D. 
6 no one belonging to the family of Herod had exer- 
cised such power in Judea. Herod Antipas (Lu. 13 : 31 ; 
S3 : 7; Mk. 6 : 17) to whom the will of Herod the Great 
gave Galilee and Perea, ruled that territory until 39 
A. D., a period of more than forty years. Herod Philip 
(Lu. 3:1), who had received the northeastern territory, 
ruled it with great success for thirty-seven years until 
34 A. D. He was a Gentile in spirit and had little to 
do in any way with the religious fortunes of the Jewish 
people. The only contact of the active career of Jesus 
with him was at the occasions of withdrawal from Gali- 
lee (Mk. 8:27). 

When Herod Philip died the emperor Caligula made 
Herod Agrippa ruler over his dominions with the title 
of king. Agrippa was the son of Aristobulus, and the 
grandson of Herod the Great. After the tragic death 
of his father he had been sent to Rome to be educated. 
He inherited the attractive personality of his father 
and the wiliness and ambition of his grandfather. He 
was nearly fifty years of age before his real opportunity 
came. In youth he had led an extravagant, brilliant 
social career. During the long reign of Tiberius his 
fortunes ranged through every scale, but at last he be- 
came the intimate personal friend of Prince Caligula, 
on whose succession to the throne he staked his fortunes. 
The death of Philip and the enthronement of Caligula 
happened in close succession, so that one of the first 
acts of Caligula was the raising of Agrippa to royal 
rank. In A. D. 39 Herod Antipas was deposed and 
banished and his territcries added to those of Agrippa, 
who thus became king of Galilee, Perea, and the north- 
eastern regions as far as the neighborhood of Damascus. 
During the last two years of Caligula's reign, when he 
conceived the insane purpose of having his statue erected 
in the temple at Jerusalem, it was Agrippa who at 
great personal cost and risk persuaded him to forego 
it. At the death of Caligula, Agrippa helped Claudius 
to the imperial throne and was rewarded by the addition 



Chapter 12. Peter's Imprisonment 



45 



of Samaria and Judea to his royal demesne. Thus in 
41 A. D. he became king of all the territory of his 
grandfather. 

His reign was short but glorious. His subjects liked 
him. Probably he was as much of a pagan in heart as 
all his family, but he was outwardly scrupulous in his 
relations with his people, taking an occasional vacation 
to a Greek city like Berytus in order to enjoy the Greek 
games and atmosphere. 

In pursuance of his two-sided policy of strict legal- 
ism and liberality he began to persecute the Christians. 
Having won ap- 
proval by the exe- 
cution of James, 
lie arrested the rec- 
ognized leader of 
the apostolic band. 
Peter. The apostle 
was placed under 
strict guard, six- 
teen men in four 
watches taking him 
in charge until the 
Passover should 
have concluded. 
Two of the soldiers 
guarded the prisoner 




From a photograph. 

Gate to Peter's Frisoc, in Jerusalem. 



cell, 



bemg chained 



within the 
to him, and two were at the door. 

The one refuge of the church was earnest supplication 
to God. Apparently the community gathered in one 
place and organized a continuous service of prayer. The 
crisis was a supreme one. No earthly help could avail. 
They plead for the life so precious to them and for the 
continuing leadership which 'seemed so essential. 

God heard those prayers and delivered the apostle 
from his dangerous position. The narrative is dramatic. 
Peter's profound and trustful slumber between his burly 
guards, his sudden and complete deliverance, his own 
bewilderment, his prompt repairing to the well-known 



46 The Apostolic Leaders 

gathering place, where he would find the disciples, the 
ready faith of the maiden and the skepticism of the as- 
sembly — every detail is lifelike and corroborative. Poor 
human nature manifested itself then as now. The 
church did not take its prayers with half enough seri- 
ousness. 

Herod's sudden death followed very soon. While at 
Csesarea, probably for the purpose of celebrating public 
games in honor of the 'safe return of Claudius to Rome 
from Britain, and after a public manifestation of pride 
which all regarded as blasphemous, he died a speedy 
but terrible death, the victim in fact of a profligate and 
luxurious life. It was a sovereign calamity, which gave 
pause to the outburst of persecution. 

The career of James is instructive for the average 
man with powers of leadership. He was one of the first 
four disciples, invariably honored with his Lord's confi- 
dence. He must have been a man of great usefulness 
and prominence, but it brought, so far as we know, no 
honorable mention. But the greatest need of the 
church of to-day is a body of leaders who like James 
rejoice in usefulness rather than prominence, or, like 
Peter, maintain a serene and childlike confidence in 
Grod under the most appalling conditions. Such are the 
men needed for crises, and crises never cease. 



Chapter IS. The Developing Church 47 

Chapter 13. The Developing Church: a Review. 

The writer of the book of Acts was a literary artist, 
and he used his varied material in the early chapters 
with consummate skill. To tell a great story by sugges- 
tion is no easy task. It demands the historian's range 
of vision, the student's grasp of the detailed course of 
development, and the writer's skill in deftly suggesting 
to the active mind through a cleverly ordered series of 
narratives the true picture which is before his own gaze. 
Our author had in mind the rapidly extending church 
of the days of Paul, the apostle to the Gentile world. 
He had to indicate the steps of transition by which the 
little company of believers, differing from their Jewish 
acquaintances only in their absolute conviction that 
Jesus was the Christ of prophecy and the Lord of the 
church which was to be organized, became the promise 
of an army of resolute, untrammeled, far-visioned mis- 
sioners, aiming at nothing less than the acknowledgment 
of His Lordship by the whole human world. 

The group of disciples who awaited in the upper room 
the manifestation of the Holy Spirit were faithful and 
fairly conservative Jews. At least they cherished at 
that time no thought of heading a revolt from Judaism. 
They were reformers and yet sympathizers. They cham- 
pioned a return to the ancient simplicity and spirit- 
uality. They believed that Jesus had indicated the true 
spirit and the proper method's of Judaism, but did not 
realize that He had virtually abolished it as a religious 
system. The significant comment of Mark 7:19 was 
the remark, made a generation later than the period 
which immediately followed the departure of Christ, of 
a writer who had been educated by the illuminating ex- 
periences which are rehearsed in the book of Acts. 

This group of men were of fine yet not extraordinary 
quality. They could hold their ground, once having 
taken it, but they were not of a creative disposition. 
They had come to know well a great personality. Life 
could never be restored to its old low level for them. 



48 The Apostolic Leaders 

They were possessed by a grand ambition- — to give ex- 
pression in word and life to the ideals He had made 
real to them. His personality and His ideals were their 
basis of comparison and departure. As nearly as pos- 
sible they meant to live the Christlike life and spread 
abroad His teachings. 

Such a resolve in no way interfered with their cus- 
tomary acts of piety. The Christian community in 
those early days was more than ever solicitous to do its 
full measure of holy service, which meant a constant 
round of devotional acts in private and at the temple. 
The disruption between its members and the leaders 
and the rank and file of Judaism arose in natural ways. 

These rulers betrayed their unwillingness to face ex- 
isting facts. They threatened and punished the apostles 
in a vain attempt to make them cease from witnessing 
concerning the resurrection of Jesus. They were evi- 
dently more anxious to be exempt from criticism than 
to ascertain and to uphold the truth. Consequently the 
disciples were forced to make a deliberate choice be- 
tween obeying them and obeying God. Once awakened 
to the spiritual captiousness and blindness of these 
leaders, the disciples were sure to quickly emancipate 
themselves from such leadership. 

They had reason to have confidence in themselves as 
led by the Spirit of God. No wonder that they were 
brave and resolute. The day of Pentecost was a day of 
transformation, but also a day of conviction. No expe- 
rience, however bitter, could from that day affect their 
consciousness of the direct support of God. This was a 
mighty factor in their personal development, dignifying, 
broadening, deepening their conscious life. 

It is of interest, however, to note that the steps of 
enlargement were mostly of a practical character. Con- 
fronted by some actual problem the disciples solved it 
and passed on. The healing of the lame man who sat at 
the temple gate aroused them to a sense of their own 
strength and of the inability of the rulers to gainsay 
the patent exhibition of divine resourcefulness dis- 



Chapter 13. The Developing Church 49 

played in the presence of the multitude. When the sin 
of Ananias and Sapphira was laid bare and punished 
with such promptness, it gave a new value to the inner 
purity and faithfulness of the loyal church. When the 
priesthood sought in vain to repress the plain speech of 
the apostles, all took new courage and confidence. When 
the distractions of personal service to the needy breth- 
ren made it wise to elect laymen to relieve the apostles 
of this responsibility and to give them freedom for their 
work of evangelization, the double result was a larger 
number of official spokesmen and the addition of men 
who took a broader view of the significance of the work 
and words of Jesus. 

After the martyrdom of Stephen the course of de- 
velopment was more rapid than before. His impas- 
sioned words aroused Pharisaic hatred and fear, and 
justified in their sight a vigorous persecution which 
quickly scattered the Christian community to other 
parts of the country and in foreign lands. Wherever 
these men or women went, they became preachers and 
teachers of the new faith in Jesus. These were still 
propagators of Christianized Judaism, but they found 
that others than Jews were affected by their message of 
faith and righteousness. Samaritans were converted, 
then a proselyte from the South, and then Peter was 
led by the Holy Spirit to baptize, instruct and associate 
with a group of Romans, acknowledging them as Chris- 
tian brethren. No one of these steps was anticipated 
beforehand; none of them could be gainsaid. The 
church was gradually led to see that God purposed to 
include within the range of the Messianic promise others 
than His historic people. Whoever in any nation ex- 
hibited a spirit of genuine faith was acceptable to Him. 
This was a great advance, although it was but the prep- 
aration for the truly notable advance to be made under 
another sort of leadership. 

This period of fourteen or fifteen years after the res- 
urrection witnessed some notable achievements; the 
self-consciousness of the new community; the appear- 



50 The Apostolic Leaders 

ance of fearless, consecrated leaders determined to give 
expression to the will of Christ as they understood it; 
the rapid growth of the community into real strength; 
the wonderful spirit of brotherhood and unity; and the 
gradual widening of the scope of the church. These 
were achieved because of the recognized leadership of 
God. 

These early Christians got at the very heart of the 
matter. The principal factors in human progress are 
dependence and independence, faith in a personal God 
who guides, and courage to do whatever such guidance 
seems to demand. These are the elements which the 
life of every age needs to include. 



Chapter 14. The Conversion of Saul. Acts 9: 1-19^, 
and scattered references. About A. D. 35. 

The 'story of the active career of Saul is a real theme 
of the book of Acts. It singles him out as the one 
agent through whom the Gospel was given to the Gen- 
tile world. He did not do this work alone. At times 
others seemed of more importance. Yet on the whole 
he was the master mind and the one who gave direc- 
tion to all. In a significant sense the true life of the 
church was bound up with his life. 

It is somewhat surprising under these circumstances 
to note how varied in character is the narrative which 
gives us the data concerning the great apostle. Por- 
tions of his career are related in minute detail, par- 
ticularly 'some of the experiences of the years succeed- 
ing the last visit to Jerusalem. But we are told 
almost nothing of his early life and very little of de- 
tail regarding his apostolic career. Much which the 
student of his career would gladly know of his en- 



Chapter 1J/.. The Conversion of Saul 51 

viuonment and activity, his opinions and his motives, 
is given no expression in the narrative of Acts, 

On the other hand, however, the story of the apos- 
tle's life, as given in Acts, is a 'stirring narrative. 
It bears the stamp of the skilled writer with the power 
of seeing the trend of a generation and deftly sketch- 
ing it. It quickens the imagination of the reader, 
who is made to live over the scenes of Paul's ministry 
among men, and to realize the noble character which 
ripened under the storm and sunshine of his checkered 
career. 

When we are first introduced to Saul, he is a young 
man, yet sufficiently mature and trustworthy to be 
given very great and responsible commissions by the 
high priest. Quite possibly he came from a family 
of distinction. He had been brought up in Tarsus 
and was perhaps a graduate of the famous university, 
of that city. Doubtless he had not been in Judea while 
Jesus was carrying on His active ministry. It has 
been suggested that he was away in his home city or 
on a mission of some kind. At the time of his con- 
version, however, he was in Jerusalem, studying with 
Gamaliel, a learned and gentle rabbi, tolerant and 
large-hearted. 

Saul, at this time, by his own confession, was fiercely 
intolerant and zealous, eager to destroy the stubborn 
fanatics who persisted in exalting Jesus as the Christ. 
He believed that they were conspiring to break down 
the exclusive sanctity of the temple and the authority 
of the law. He threw himself whole-heartedly into 
the work of checking their progress. Who can ques- 
tion that he was one of those who disputed with 
Stephen in the "synagogue of the Cilicians," and, 
willingly or unwillingly, was a participant in the crime 
of stoning him to death. 

Saul was the kind of man whom only that curious 
age would produce. He was a Pharisee of straitest 
sect, a Hebrew of pure blood, proud of his lineage, 
proud of his attainments, a zealot yet a nobleman. 



52 The Apostolic Leaders 

His Pharisaism, it has been well said, was of the type 
displayed by the young ruler who came running and 
kneeled at the feet of Jesus, saying, "What shall I 
do that I may inherit eternal life?" He continually 
longed to secure the righteousness that comes by the 
law. But he went to Jerusalem as something more 
than a Pharisee. He was, as he himself declared, a 
free-born Eoman citizen, a fact of great social as well 
as political value. He was likewise a man of broad 
culture, possibly in the technical sense, as one who had 
studied long in a Greek university, certainly in the 
general sense, as one who had caught the nobler spirit 
of the Hellenism of his day and its deeper feeling. 
Few men were as well prepared as he by the circum- 
stances of their early life to make a radical change 
in their outlook and emphasis, to reinterpret Chris- 
tian thinking to itself and to grasp in a moment the 
world-Messiahship of Jesus. He himself regarded the 
"whole experience of his early life as a providential 
shaping of his character and capacities for his divinely 
appointed calling." 

Particularly should we so interpret his bitter perse- 
cution of the church at Jerusalem. Saul at that time 
was in a strange mental and spiritual condition. He 
thought he was doing God service. He was goading 
himself on to deeds of bloody violence, wholly alien 
to his exceptionally gentle and tender disposition. Only 
the enthusiasm and the determination of the logically 
sustained persecutor upheld him. Yet he was full of 
misgivings, which made him almost, desperate. In his 
disputes with Stephen and the others, in the noble 
martyrdom of which he was a witness, in the lives 
of those whom he was persecuting to the death, he 
must have been constantly made aware of the genu- 
ineness and depth of the religious life of his opponents 
and victims. The strength of his own position lay 
in a fixed belief that a crucified man could under no 
circumstances have been the expected Messiah. The 
weakness of it hv in the possible appeal to fact. 



Chapter IJf. The Conversion of Saul 



do' 



The three stories of SauFs conversion found in Acts 
are not exactly alike, but the principal factors are clear. 
Commissioned by Caiaphas to carry the persecution 
to the ancient city of Damascus, and accompanied by 




View in Damascus. 



a photograph. 



Damascus is the oldest city in the world. Its Biblical history dates from the time of 
Abraham, but it is chiefly interesting from its connection with the life of Paul. The dty 
is situated in an oasis produced in the Syrian desert by the river Barada (the Abanah o'f 
the Bible), making the site one of rare beauty. 

others, he was drawing near about midday, when a 
blinding light flashed from heaven and Saul fell pros- 
trate. He heard a voice addressing him in the spoken 
Hebrew tongue, "Saul, Saul, why persecutest thou me? 
It is hard for thee to kick against the goad." At this 
very moment it must have been that Paul received 
that conviction which forever remained his, that he 
gazed upon his risen Lord. An assurance was his that 
wholly changed his point of view. He arose blinded 
and dazed, was led to Damascus and there was received 
by the disciples. 

The conversion of Saul to the Christian faith was the 
event, after Pentecost, of greatest importance to the 
growing church. He was fitted, r.s none of the apostles 
were, to enter into the plans of Jesus and to develop 
Christianity as a world-religion. They had realized 
the spiritual values of Jesus and His larger significance 
for Judaism, but there was need of a master mind to 
give His teachings their final importance. 

Many others were being converted by the Gospel, 



54 The Apostolic Leaders 

but his conversion meant more than those of all the 
others combined, because Saul, in addition to being 
a cultured, broad-minded, experienced man, was also 
a man of sincerity, courage, and conviction. Whatever 
he believed directed his life. He became the champion 
of Christianity, just as he had been the zealous defender 
of Judaism. Such men and women are the real sup- 
porters and promoters of religion in every age. 



Chapter 15. The Training of Saul. Scattered References. 
About A. D. 35=45. 

The movements of Saul after his conversion cannot 
be dogmatically affirmed. The narrative of Acts 9: 
19&-30 and that of Galatians 1 :16-19 do not perfectly 
agree. Some authorities give greater stress to the 
"straightway" of Acts 9 : 20 and regard him as beginning 
at once to preach in Damascus, and after a short time 
withdrawing to Arabia. Others emphasize the "straight- 
way" of Gralatians 1 : 16, concluding that the retirement 
occurred as soon as he had recovered sight and strength. 
The fact of this retirement is, however, of much greater 
importance than its exact date. A revolution had 
occurred in Saul's point of view. Heretofore he had 
denied that there was a living Christ. Now he knew 
to the contrary. This raised many questions in his 
active mind, and time was needed, even for one so finely 
trained as he, for the reconstruction of his entire system 
of thinking. 

The authority for his absence in the desert is himself 
in Galatians 1 : 17. Where he hid himself and how long 
he was there are nowhere stated. His motives in retir- 
ing may have been varied. He surely aimed to deter- 
mine what he would henceforth do. He may also have 
wished to let some time pass before taking up any 
active public service. Doubtless during this long 
season of solitary meditation he came to a realization, 



Chapter 15. The Training of Saul 55 

not merely of his natural fitness to become a witness to 
the Gentiles of divine grace, but also of the issues truly 
involved in the sacrificial work of Christ. No one had 
as yet seen the issues or stated them, not even Stephen. 
To Saul's trained mind they were sure to stand forth 
clearly in due time. 

After an interval spent in calm review and readjust- 
ment of the data so familiar to him from boyhood, Saul 
returned to Damascus and labored there earnestly. He 
was his old aggressive 'self, disputing in the synagogues 
and proclaiming that Jesus was the Son of God. He 
met with astonishing success; and no wonder, for he 
was familiar with every trick of argument and every 
hidden prejudice and every point of approach of which 
his opponents could make use. No one could seem to 
stand against him. In the end they utilized the last 
resource of beaten men and plotted to kill him. Learn- 
ing of this scheme, Saul's friends felt it best that he 
should slip away quietly from the city where his life 
was no longer safe. 

There are some differences of opinion regarding the 
first visit of Saul to Jerusalem as a Christian. Gener- 
ally, however, the accounts of Acts 9 : 26-30 and Gala- 
tians 1 : 18-24 are blended as both referring to this visit. 
They mention different names but do not seem to be in 
opposition. 

According to Galatians it was a furtive visit, inten- 
tionally secret, made for the specific purpose of getting 
facts from Peter regarding Jesus. The account of Acts 
assigns the timidity of the disciples at Jerusalem as the 
reason for his meeting so few of them, and emphasizes 
the share of Barnabas in bringing him into contact with 
some of the Twelve, who in Galatians are specified as 
Peter and James. Acts 9 : 29 indicates that he 
attempted to take up the congenial task of preaching in 
the 'synagogues in Jerusalem. But the Jews plotted 
against his life, and the disciples hurried him away 
before the church as a whole had had any chance to 
really know him. 



The Apostolic Leaders 



Between his departure from the holy city to his call 
to Antioch is a considerable interval, perhaps eight or 
ten year's. During this period Saul was said to be "in 
the regions of Syria and CHicla," where he was engaged 
in the active work of preaching, probably also of organ- 
izing chuiches. Quite a group of them were fostered, 
whether chiefly by Saul we are nowhere told. 

Meanwhile a church of great strength and influence 
had been growing up in Antioch. Some of those who 



=jg 




i h 


^^<z 




'■,.<■.:'[.:■■■ 


~~ x~ s ^\~ 



Antiocii, from the Kortli Banfc of tlie River Orontes. 

The bridge is on the road to Seleucia, the seaport of Antioch. The celebrated grove 
in Daphne was about four miles down the river to the right of the picture. 

had been driven out of Jerusalem after Stephen's mar- 
tyrdom went as far as that city. In the main these 
refugees preached only to Jews, but a few of broader 
sympathies preached to the Greeks. The result was 
astounding to those of strict Jewish standards. That 
these converts were sincere Christians could hardly be 
denied; how significant and permanent their conver- 
sions would be merited friendly investigation. 

It speaks much for Barnabas that he was selected for 
this mission. He was in excellent standing at Jeru- 
salem as a generous and kindly disciple. He was ap- 
parently a man of broader sympathies and more valu- 
able experience than any of the others. He went to 
Antioch and entered heartily into the work of the 
church established there on an inclusive rather than 
exclusive ba'sis, 



Chapter 15. The Training of Saul 57 

The church grew with increasing rapidity, so that 
Barnabas needed a coadjutor. He thereupon bethought 
himself of Saul, by whom he had been deeply impressed 
years before. He found him at home and persuaded 
him to go to Antioch, where they became companions 
and congenial fellow-workers. 

The preceding years had been full of value for Saul. 
He was now in the full maturity of his powers, with 
an experience which made him successful in his work 
and eager for it. He had become fully convinced, prac- 
tically as well as ideally, that the Gospel was indeed 
universal. He could labor unreservedly and enthusias- 
tically at Antioch working with Jews and Gentiles alike. 
His great heart yearned for them both, his brethren of 
the faith once given to Israel and those whom he wel- 
comed out of deeper darkness. Having pursued an 
independent career thus far, he could act not alone 
with decision and persistence, but with an ever broad- 
ening apprehension of the issues involved in the freedom 
of the Gospel message. All was ready, therefore, for an 
advance. 

Saul's most important preparation for his future work 
was his whole-souled devotion to his duty. When once 
convinced that he had been in the wrong, he began to 
practice the right. As soon as be had become clear with 
regard to what he should preach, he commenced a work 
of evangelization. He no sooner faced a responsibility 
than he met it. 

We find a helpful thought also in his brave and 
patient enduring of discipline. It could hardly have 
been easy or pleasant for one who must have been con- 
scious of his powers to wait those many years for the 
opportunity of leadership. He had been a notable man 
among Jews; Christians almost looked on him with 
suspicion. But he was meanwhile in the making. 



58 The Apostolic Leaders 

Chapter 16. Paul's First Missionary Journey. Acts ch. 
13. A. D. 45 or 46. 

In the book of Acts we gain the impression that the 
work of evangelizing the Gentiles was begun in spite of 
apostolic plans. It might be wrong to declare that the 
apostles resisted the manifest indications of the willing- 
ness of God to bless repentant Gentiles. More prob- 
ably they saw so abundant a work before them amid 
the congenial surroundings of the Jewish settlements, 
where they knew their power and the efficacy of the 
Gospel message, that the need of the great world beyond 
had not yet laid hold of them. It was better in the 
providence of God that this call came through their own 
natural associations and sympathies and through the 
convictions of their brethren of the free church of Anti- 
och to the two loyal disciples, Barnabas and Saul. Each 
had come out of non-Palestinian surroundings; each 
was a faithful and reverent Jew; each took a broader 
view of the mission of the Christ than the average of 
his Christian associates; each had thoroughly tested 
himself in the actual work of evangelization. 

The conviction had doubtless long been forming in 
the mind of Saul that some one should carry the mes- 
sage of the Gospel into parts hitherto unpenetrated, 
letting it help whom it would. Probably he and Barna- 
bas had many a time talked it over together and with 
the leaders of the church at Antioch before the resolu- 
tion to send them forth as its representatives was taken. 
It was one of those epochal acts, the result of many co- 
operating judgments, on which the Divine seal was set 
at the very start. 

This mission thus begun gave Saul his first real 
opportunity. Hitherto he had been acting in an obscure 
environment or as an associate of more prominent men. 
But the exigencies of such a tour were just such as he 
could cope with better than most men. His unrivaled 
knowledge of the technicalities of Judaistic argument, 
his lifelong acquaintance with Gentiles and their ways 
of thinking, his familiarity with conditions along the 



Chapter 16. Paul's First Missionary Journey 59 



coast and in the interior of Asia Minor, his skill as a 
speaker and his quickness and coolness of judgment 
gave him a vast advantage over Barnabas, who was his 
superior in appearance and perhaps in geniality. The 
moment real leadership was demanded, Saul came to 
the front. 

There went with the two a young man, John Mark 
by name, whom they had brought back from Jerusalem. 
He was related to Barnabas (Col. 4: 10), and doubtless 
was included at his request. He was a useful member 
of the party, helping in many ways. 

The probable plan of campaign was to tour through 
Cyprus and then by way of the coast back to Antioch 
of Syria. The chief reason for so thinking is the unex- 
plained defection of Mark before the interior journey 
had been begun, and 
Paul's unwillingness 
a year later to take 
him again as an asso- 
ciate on the ground 
that he had not been 
willing "to go to the 
work" (Acts 15:38). 
Mark may have clone 
all that he had ever 
agreed to do, but Paul 
wished for men who 
had just one ambition, 
and that was to go 
where the need was 
patent. 

They landed on the 
eastern end of the 
great island of Cyprus, at Salamis, where there were 
many Jews, to whom they spoke at once. Synagogue 
preaching was an obvious and sensible way of opening 
their mission in any place. They had ready access to it, 
were sure to be invited to speak, and met there just 
those men for whom they were looking, the well- 




Temple of Veams, at Papiios, Restored, 

The imajre of the goddess was the cone shown in the 
shrine. Incense was burned on the altar in front of 
the shrine. 



60 Tlw Apostolic Leaders 

informed Jews and the enlightened Gentiles. They 
met with no particular hindrance, at least not until they 
came to the other end of the island to Paphos. 

Here occurred an event of considerable importance, 
in that it not only led Saul to assert himself and made 
him the accepted leader of the party, but it was the 
first recorded occasion of the declaration of his Gospel. 

Sergius Paulus, the Eoman proconsul, was a man of 
intelligence and reverence. He was listening with glad- 
ness to the words of the apostles, when Elymas, a pro- 
fessional "sage," who feared that his hopes of gain 
would be cut short, tried to prevent a continuance of 
their influence. With tremendous earnestness and 
force Saul, facing the man with a piercing gaze which 
startled him, denounced his motives and declared his 
judgment. 

From that emergency thus met to the end of his days 
Saul was the foremost missionary of the Christian 
church. Henceforth he is known as Paul. The 'sig- 
nificance of the change of name at this time is not 
wholly sure. The apostle may have already had the 
additional name from Eoman sources. He may have 
taken the name in view of the new work about begin- 
ning. 

From Cyprus the party sailed across to Perga on the 
coast. For some reason, either because it was not 
healthful to remain at the coast and work or because 
Paul already was making plans for an enterprise far 
bolder and of wider scope than the original plan, no 
long stop was made at Perga. They pressed on after 
Mark's defection, up into the uplands of Pisidian 
Antioch. 

After a journey which must have included a fair 
number of hardships and perils, the little company came 
to Antioch in Pisidian Galatia. Here there were 
plenty of Jews who in their synagogues as usual 
afforded an easy method of approach. The apostles 
were courteously received, and invited to speak. Paul 
accepted the invitation and with a gesture compelling 



Chapter 16. Paul's First Missionary Journey 01 

silence began to preach. The sermon is not different 
from what other apostles would have said, because the 
audience was composed of Jews. He traced the provi- 
dences of God which finally resulted in the choice of 
David and the establishment of the kingdom. But that 
was in order that the Saviour might come, whom John 
the Baptist recognized in Jesus of Nazareth. This 
Saviour Paul was proclaiming to them all. Misunder- 
standing Jesus, the Jerusalemites had put Him to 
death, but God had raised Him from the dead, a fact 
known to many witnesses. These were they who were 
witnessing regarding Him to all people. To those who 
accepted Him there was available the opportunity of 
forgiveness, and of redemption and of justification. 
Let those who would not act be warned. 

The Holy Spirit works along the natural lines of 
intellectual obedience. Paul and Barnabas were con- 
vinced of the need and the duty of their new work 
before the irresistible command came to them. They 
were, doubtless, looking for light and guidance. 

It also uses real ability. Barnabas was a kindly and 
worthy man, but Paul was a great one. The emergency 
developed him and made his place. The honest and 
earnest man or woman can afford to wait God's time. 



62 The Apostolic Leaders 

Chapter 17. Paul and Barnabas in Gaiatia. Acts ch. 
14. About A. D. 48 or 49. 

Paul's experience in Antioch of Pisidia was of no 
little importance in determining his missionary policy 
for the future. The silence of Acts prevents us from 
knowing much about the events of the years preceding 
his stay with the church in Syrian Antioch or during 
that year. Apparently his work had in the main been 
with those of Jewish birth and training. 

During the week which followed the first sermon in 
the synagogue in Antioch of Pisidia, Paul and Barnabas 
were busy talking with those who sought their counsel. 
They shortly established a strong influence over such 
men. When the second Sabbath came the synagogue 
was crowded, not alone with Jews or proselytes, but 
with Gentiles who were eager to hear what the apostles 
had to say. Such responsiveness on their part, offset 
and encouraged, no doubt, by an obvious willingness on 
the part of Paul and Barnabas to encourage them, en- 
raged the Jews, who quickly saw to what all such activ- 
ity was tending. They gave expression to their feelings 
by interrupting and denouncing the proceedings. Their 
rudeness and bigotry called forth a well-merited rebuke 
from the apostles, who, thinking of the noble word of 
Isaiah regarding Israel's mission, declared that they 
would not fail to carry the message of the Gospel to the 
Gentiles. The people of the city gave them a hearty 
welcome and among these they found many ready 
listeners. 

A work of real magnitude began at once. It extended 
throughout the "region" of which Antioch was the cen- 
ter. Those who came to the city for trade heard of the 
new faith which was being preached by the Jewish mis- 
sionaries to Jew and Gentile alike. This fact in itself 
would seem to them very strange and quite attractive, 
and they would wish to hear for themselves, and thus 
came under the spell of Paul's persuasive eloquence. 

After some time, possibly several months, a period 
marked by an increasing range of apostolic influence. 



Chapter 17. Paul and Barnabas in Galatia 63 

the Jews determined to put an end to their preaching. 
They stirred up the women of rank, who were their 
blind supporters, and the leading men, and drove out 
Paul and Barnabas. We may not suppose that this 
happened without a protest or in a moment. The book 
of Acts has little to say about apostolic sufferings. But 
Paul reminded Timothy once (2 Tim. 3:11) of the 
severity of the persecutions endured at Antioch and 
elsewhere in Galatia. Quite possibly some of the beat- 
ings and scourgings recorded in 2 Cor. 11 : 24, 25 came 
to them at this time. 

But persecution, however severe, could not daunt the 
spirit of the apostles or crush the ardent hopes of the 
converts. All were faithful to their vows and rather 
gloried in the privilege of suffering on behalf of the 
Gospel. 

At Iconium, some ninety miles to the southeast and 
outside of the Antiochaean sphere, the apostles halted. 
As usual they first entered the Jewish synagogue and 
preached there with abundant success. Both Jews and 
Greeks received the message. Again this stirred to 
jealousy and violence the hearts of the Jewish 
leaders. These were willing that such a message as 
that of Paul should be preached in the synagogue, 
but they were not ready to refer it to Gentiles, 
thus putting them on the same religious plane as Jews. 
The popular good-will toward the apostles was so gen- 
uine and widespread that the attitude of these leaders 
did not for some time succeed in making the situation 
perilous for them. At last, however, so bitter became 
the factionalism and so imminent the danger that Paul 
and Barnabas deemed it wise to slip away into the 
Lycaonian "region." 

They had to go only eighteen miles to reach Lystra, 
a garrison town, a "colony" like Antioch, and a place of 
considerable importance. They found here a good 
example of the hybrid religion that officially existed in 
a community with the veneer of Greek civilization. It 
took the forms and names of Greek deities but main- 



64 



The Apostolic Leaders 




tained the ideas of the locality. Paul healed a cripple, 
a deed which aroused to the highest pitch the wonder 
and joy of the populace, which planned at once a public 
welcome to the deities who had, as they conjectured, 

come to visit them. 
Neither of the apos- 
tles understood the 
cries of the people, 
expressed in the local 
speech, but they 
quickly apprehended 
the meaning of the 
action of the temple 
servitors, who were 
unmistakably prepar- 
ing to offer sacrifice. 
It is interesting to 
note that the princi- 
pal place was accorded 
Ruins of an Ancient Churcn in Lystra. f o Ba r nabas on purely 

There are so many ruins of churches in this vicinity, nv fflrnol frrnnnrlc: TTo 
that it has been called "the place of a thousand arid ^Aieilldi glUULLUb. Xie 

one churches.- ^ w ithout question 

the more attractive and impressive personality. 

Some may wonder at the complaisance of the priest- 
hood. Possibly the sudden enthusiasm of the populace 
was not to be gainsaid, more likely the priest was not 
jealous. It is not impossible that the local guardians 
of the temple of the city were as ignorant as the mass 
of the people. At all events the apostles with difficulty 
prevented the consummation of their purpose. Exhib- 
iting distress and horror they appealed to the multitude 
to stay the sacrificial rites, declaring that they were not 
gods but men, witnesses of the true message of the one 
living God, the Creator and Euler of the whole universe, 
who had in times past allowed peoples to have their 
own peculiar fashion of worship, yet knit Himself to 
them and their needs by continuous deeds of kindly 
providence. 

Surely such enthusiasm gave the apostles a rare 



Chapter 17. Paul and Barnabas in Galatia 65 

chance for evangelizing, but again their jealous Jewish 
foes, following them up from Antioch and Iconium, 
spread abroad suspicion of their motives, and soon 
stirred up a mob which stoned Paul and left his body 
outside of the city, supposably dead. But he recovered 
sufficiently to return quietly with his disciples to the 
city and to proceed on the next day to Derbe, still 
farther to the southeast and at the very edge of Galatia. 
After a successful work of some duration in this city the 
apostles determined to retrace their steps, revisiting the 
places in which they had labored, rather than to go 
direct to Syrian Antioch overland. Possibly this was 
because the mountain roads were impassable at the 
time; more likely the decision was due to a well-con- 
sidered policy. Paul and Barnabas had determined to 
assume the responsibility of formally recognizing inde- 
pendent churches in these communities without advice 
or permission from Antioch or Jerusalem. Their 
installation of new officers in the cities gave them rea- 
sonable freedom in meeting and counselling the congre- 
gations. They therefore exhorted each group of Chris- 
tians to be true to their faith, expecting and enduring 
tribulations; they organized a church in each com- 
munity, and encouraged it to begin to live its inde- 
pendent life. Thus they returned to Syrian Antioch 
with a report which thrilled all hearts. 

Those who are looking for opportunity, setting their 
gaze ahead, are the ones whom neither abuse nor danger 
nor ridicule can swerve from their course. The more, 
like these apostles, we let the possible future of the 
kingdom of God grow before our vision, the more avail- 
able as real leaders we become. 



66 The Apostolic Leaders 

Chapter 18. The Council at Jerusalem. Acts 15:1-35; 
Gal. ch. 2. About A. D. 50 or 5 1 . 

The successful work of Paul and Barnabas in Cyprus 
and Galatia must have greatly stirred even the church at 
Antioch which had sent them forth. It is hardly 
within the bounds of probability that either the two 
missionaries or their sponsors anticipated what had 
happened. Not merely had they spread the word of the 
Gospel, but it had taken remarkable effect. Whole 
churches, made up of Gentile members, or at least 
having them in the dominant majority, had come into 
being. Galatia and Cyprus as well as Syria and Pal- 
estine were enrolled as provinces of the church, where 
men and women were being rapidly added to the body 
of believers. 

The Antioch church was no doubt able to receive this 
report with complacency and to sympathize with the 
ardor of their apostolic messengers. But what of the 
Christians at Jerusalem ! Mark had returned thither 
and it is fair to presume that his account of what was 
being ventured by the missionaries was not unaffected 
by his own reluctant attitude. No criticisms, however, 
were necessary to fan the flame of opposition at Jeru- 
salem. The word sent on from the missionaries them- 
selves was sufficient to horrify the straitest of the Jewish 
Christians. 

We mast not forget that the majority of the com- 
munity at Jerusalem were ardent Jews as well as 
believers in Jesus as the Messiah. They were very 
careful to walk according to the ordinances, blameless. 
They still clung to the Jewish idea that salvation was 
to be granted only to those who were actuallv Jews or 
to those who became as like them as possible in spirit 
and attitude. Such did not relish the letting down of 
barriers in the wholesale fashion practiced by Paul and 
Barnabas, who seemed to make it as easy for a rank 
outsider without instruction to enter the kingdom of 
God as it was for one of Jewish training. They even 



Chapter 18. The Council at Jerusalem 



67 



seemed to be advising the Jews who lived in Gentile 
countries "to forsake Moses and not to circumcise their 
children/' Of course such charges were untrue, but 
they were believed in the general excitement. 

Certain zealous conservatives journeyed down to 
Antioch in order to bear testimony to the truth. They 
were in earnest, had the prestige of coming from the 
center of Christendom, presumably reflected the views 
of all there, including the apostles, and created at once 
much trouble. Paul and Barnabas were not men who 
would permit such declarations to go unchallenged. 
They had at least the visible tokens of the indwelling 
of the Holy Spirit in the hearts of their Greek or Gala- 
tian converts to strengthen their own convictions and 
confirm their policy, and to them this seemed clearly to 
supersede any other 
authority. Hence they 
sturdily resisted the 
argument of the Juda- 
izers, until the per- 
p 1 e x e d church at 
Antioch deputed the 
two evangelists and 
some others unnamed 
to go to Jerusalem and 
have the question set- 
tled there before the 
Twelve. 

According to Gala- 
tians, second chapter, 
Paul at one time 
went up to Jerusalem with Barnabas for a private 
conference with the leaders, his purpose being to make 
sure that they were in reasonable sympathy with his 
plans of evangelization. He took along Titus as an 
object lesson of the obvious fact that a Gentile could 
become a Christian. In spite of the opposition of cer- 
tain intruders of legalistic temperament, these leaders 
were large-minded and generous. They saw that Paul 




Paul, the Cbainpion of Christian Liberty. 

By Raphael. 



68 The Apostolic Leaders 

was by nature and training the herald of a Gentile 
gospel, a work which their own predilections and heri- 
tage made very difficult for them. They indorsed his 
purpose, only urging that he instruct his converts to 
remember the poor. 

Most authorities identify this visit with the one 
described in the fifteenth chapter of Acts. Identifica- 
tions are always precarious. It is quite possible that 
in Galatians Paul refers to an earlier visit to Jerusalem, 
even, as Bartlet thinks, before the visit of Acts 11 : 30. 
The private nature of it would have been reason enough 
for entire omission in the Acts narrative, which is 
admittedly meagre until we reach the travel narrative. 
The question is not one of supreme importance. Paul 
might well have wondered how he would come out at 
Jerusalem, had this earlier understanding with the 
apostles never taken place. 

It exhibits the large-mindedness of Paul in an 
attractive light when he consented to go to Jerusalem. 
He was willing to run the risk of being misconstrued 
as one who needed to 'submit to the judgment of the 
Twelve, if only he could thus draw the two branches of 
the church together. His dearest wish was to have his 
Gentile converts and his brethren in the faith at 
Jerusalem see eye to eye. 

All the way up to Jerusalem the deputation told 
their wonderful story, to which the simpler-minded 
Christians in the villages responded with great joy. 
This shows that the Judaizers were not the real repre- 
sentatives of the church at large. 

At Jerusalem they were received by the whole com- 
munity of believers, who listened to the stirring narra- 
tive of their experiences. One whose soul has been 
thrilled by some great missionary speaker, describing 
the things he has seen and the wonderful works of the 
Lord, can readily imagine how Paul by his eloquent 
tongue moved the very souls of all present. For that 
very reason the Pharisaically trained auditors broke in 
with the declaration that to attain fulness of Christian 



Chapter 18, The Council at Jerusalem 69 

experience these converts must be made subservient 
to the law. The discussion was adjourned, but only to 
provoke an acrimonious debate. If Lightfoot is correct, 
the experiences of Gal. 2 : 1-10 probably occurred at 
this time. When the discussion had spent itself and the 
time for decision seemed to have come, Peter and James 
turned the scale. The former referred to his own 
experience that God had accepted Gentiles, and this 
without waiting for them to Judaize. Was it right, 
therefore, to lay upon them the wearisome bondage of 
Judaism? Not so had Jesus taught. 

After Paul and Barnabas had emphasized again the 
clear manifestations of divine grace in their experi- 
ences of Gentiles, James summed up what he saw was 
the prevailing sentiment. It was not desirable to ham- 
per the coming of the Gentiles to Christ, but only to 
urge them to be scrupulous to abstain from the gross 
defilements which every Jew held in horror. 

With thankful hearts, accompanied by delegates who 
would deliver the authoritative message, they returned 
to Antioch. Galatians 2:11-21 describes a visit of 
Peter which apparently followed. Following Paul's 
example Peter without especial thought ate with Gen- 
tiles. For this the Jerusalem church was not quite 
prepared. They criticised, and Peter withdrew, to PauF3 
indignation. The latter saw that the whole principle of 
Christian freedom was involved, and the question of 
salvation. There was only one way of salvation, by 
faith in Christ. 

These incidents well exhibit the generosity and the 
keenness of Paul. He would voluntarily surrender all 
sorts of liberty, if such a surrender was of value to a 
brother man, but he stood like a rock for that which he 
believed to be fundamental truth and wavered in no 
presence. 



70 The Apostolic Leaders 

Chapter 19. Paul in Troas and Philippi. Acts 15: 36— 
16:15. About A. D. 51. 

When Paul and Barnabas returned to Antioch of 
Syria it was with the definite intention of continuing 
their missionary labors in the rich field which they had 
opened. Their heart was burdened by the thought of 
the struggling churches which they had founded, which 
were in sore need of comfort and encouragement, and 
perhaps even more by the waiting world, so ready for 
the Gospel, to which it would be their privilege to 
minister. 

It was Paul who made the proposition, after a short 
sojourn at Antioch, that they should at once revisit the 
churches which they had founded. Barnabas was 
willing but desired to take Mark along again. Paul 
demurred at this, for the possible reason that he thought 
of this revisitation as only a preliminary to a wider 
work, necessarily undefined in its scope. Mark had once 
abandoned an expedition of this sort and he did not 
regard him as dependable. So strenuously did they 
differ regarding Mark that they concluded to part com- 
pany, Barnabas taking his relative, Mark, and sailing 
for Cyprus, where he was at home, while Paul chose a 
new companion, Silas, one of the two delegates from 
Jerusalem to the churches. 

This separation was not an unmixed calamity. Each 
apostle had qualities of leadership, which he exercised 
thereafter for the benefit of the church. Moreover, 
Mark was apparently made more diligent and earnest 
by reason of Paul's disapprobation. In later days the 
great apostle cherished for him the deepest affection 
and referred to him (Col. 4: 10, 11) as of much value. 

It was no small gain that Silas was added to the 
number of the avowed missionaries to the Gentile world. 
He had probably given evidence of his fitness for such 
work, not alone by his preference for Antioch over Jeru- 
salem as a religious home, but by his tact and efficiency 
in dealing with Jewish Christians on the one hand and 



Chapter 19. Paul in Troas and Philip pi 71 

with Gentile converts on the other. Like Paul he was 
a Hebrew of high standing, held in honor by the Jeru- 
salem church (Acts 15 : 22) ; like him also Silas was a* 
Roman citizen (Acts 16: 37). In character he was such 
another as the great-hearted Barnabas, beloved of all 
the disciples. 

The two set out for Galatia by the overland route, 
visiting the churches of Syria and Cilicia by the way, 
passing probably through the "Cilician Gates" and com- 
ing first in order to Derbe and then to Lystra. At the 
latter city an event of great importance took place. 
Here lived Timothy, a young man of good family, whose 
father was a Greek. From his youth he had been 
trained in the Scriptures by his mother and grand- 
mother (2 Tim. 1:5). Doubtless he had been a con- 
vert to Paul's earlier preaching and one of his active 
supporters, and had also been a valued member of the 
church in his own city, winning golden opinions from 
all the Christians there and in the vicinage. This 
young man Paul took to be his companion and helper. 
As a preliminary he circumcised him, not because it was 
an essential to salvation, but as expedient in view of 
their constant contact with Jews as well as Greeks. The 
fact that Timothy submitted to it at his age would 
afford the clearest evidence that both he and his spirit- 
ual father did not despise the Abrahamic covenant, 
and would predispose loyal Jews to listen to him. By 
selecting Timothy Paul added to himself a loyal and 
loving friend, who greatly lightened his labors and 
gladly shared his perils. 

Wherever Paul and Silas went in Galatia they deliv- 
ered the decree of the Jerusalem council and urged upon 
the members of the congregations a compliance with its 
spirit. Everywhere they found the churches in vigor- 
ous condition, growing in numbers and increasing in 
definiteness and fulness of faith. 

Thus the little group passed through the whole 
region with which Paul at least was so familiar, until at 
last having visited Antioch of Pisidia and its outlying 



72 



The Apostolic Leaders 



churches the question was where they should go next. 
Paul's hopes seem to have turned toward Ephesus, the 
most important city of the great province of Asia, but 
in some way it was made clear that such a visit was not 
permitted by God. They then planned to spend some 
time in the province of Bithynia, where later on Chris- 
tianity became so strongly planted, but again it was 
made clear that this was not the divine will. Passing 
therefore through Mysia they came to Troas, a Roman 
colony and important port of entry in northwestern 
Asia Minor. 

The reason that led Paul to go to Troas is not made 
clear by the narrative, but the reason that led God to 




Troas, the Place of Paul's Call to Macedonia. 

send him there is made very plain. Here he met some 
one who became his intimate companion, and whose 
diary of events was one of the most valuable sources of 
information utilized by the author of the book of Acts. 
Not all students agree in calling this unnamed com- 
panion Luke, but it seems at least highly probable that 
he was the Luke, the beloved physician, who played a 
more or less important part in the life of Paul there- 
after. 

At Troas Paul had a vision which defined for him 
the purpose of God. He saw a man of Macedonia beck- 
oning to him and asking that he should come over and 
evangelize. Such a vision may well have accompanied 
and concluded a growing conviction formed through 



Chapter 19. Paul in Troas and Philippi 73 

conversations with men who knew the Macedonian coun- 
try that the way was absolutely clear for a fruitful tour 
of missionary service there. 

With characteristic promptness the apostle and his 
associates started for the opposite shore. The writer of 
the diary rarely fails to describe the voyages which 
ensued. They made a straight run to Samothrace, and 
on the day following came to Neapolis, the harbor of 
Philippi. Desiring to reach the latter city Paul did not 
delay at the seaport. Philippi was an interesting city, 
the leading one in that division of Macedonia, and 
with the status of a Eoman colonia. At this city the 
party made quite a stay, although not as extended a visit 




Heapolis, Fad's First Landing-place in Europe 



as they themselves desired. On the first Sabbath they 
sallied forth to find the place of prayer which served 
in place of a synagogue for the small Jewish com- 
munity. Here they preached to an audience composed 
mainly of women, one of whom was a woman of impor- 
tance, engaged in business as the agent of the purple- 
dyed garment makers of Thyatira. With her they 
found a hearty hospitality and a very 'sincere faith. 

The independence of Lydia and her occupation 
impress the casual reader with surprise. But the 
records of those days make it very evident that women 
in Macedonia occupied positions of considerable free- 
dom and of social influence combined with entire 
respectability. Moreover, the extent of commerce and 



74 The Apostolic Leaders 

business transacted was very great. The business in 
which Lydia was engaged required a good deal of 
capital and she was probably prosperous. 

Her household joined with her in gladly accepting 
the teachings of Paul, and she insisted that the mis- 
sionary party should become her guests. 

The dominant impression of these events upon the 
writer of Acts was the good guidance of God. Even 
the deplorable difference between Paul and Barnabas 
gave occasion for a wider evangelization and for the 
addition of two notable men to the circle of apostolic 
workers. Moreover, Paul's ideas grew steadily broader 
and more far-reaching because of a pressure which he 
recognized as coming from God and which prevented his 
settling down to tasks which seemed congenial, con- 
venient, and promising. 



Chapter 20. Paul at Philippi. Acts 16: 16=40. About 
A. D. 51. 

One day Paul and his companions were met 
by a slave girl who possessed the power of sooth- 
saying and brought to her masters much gain by 
her predictions. "Her unstrung mind, rendered the 
more abnormal by her very belief in its own super- 
natural possession, was hyper-acute in its perceptions, 
especially as regarded the moral magnetism of strong 
personalities." She felt strangely moved by the pres- 
ence of these great-souled men of God, and followed 
them for many days crying out, proclaiming that they 
were true servants of the Most High. Paul endured 
this annoyance stoically for some time, but at last, 
tried beyond endurance, he commanded the spirit in the 
name of Christ to come out of her. The result was 
immediate and radical and she ceased to be of any profit 
to her owners. 



Chapter 20. Paul at Philippi / 5 

This deed put the work of the apostles into a new 
light. So long as they had confined themselves to 
preaching and social intercourse with a few women and 
others, no one cared to oppose them, but when they 
interfered with the golden harvests of some of the 
people, they met with bitter opposition at once. The 
men who had owned the slave lost their comfortable 
income. She no longer had any power, and people 
ceased to come to her to have their fortunes told or to 
get help in finding things that they had lost. This 
deprivation angered them and they haled Paul and Silas 
before the rulers of the city. 

The charge brought against the apostles was that 
they, being Jews, were disturbing the city and urging 
customs which no Eoman could receive or observe. It 
was intentionally vague, yet skilfully worded. With 
the reputation which the city must necessarily sustain it 
was a dangerous charge. Paul and Silas were given no 
real chance to defend themselves. The praetors or mag- 
istrates, spurred on apparently by the clamors of the 
mob which the accusers had raised, commanded that 
they be stripped and given a cruel scourging. Amidst 
the confusion no protests could be heard, or if heard 
they were unheeded. It was the judgment of a mob, 
not a deliberate trial by judges who asked for evidence. 

There was a widespread prejudice against all Jews, 
which made this act of violence possible. Eomans and 
Greeks alike felt for the race only hatred and contempt. 
This was due in part to the cleverness and business 
acumen of the Jew, which made him the easy superior 
of any rival in commercial intercourse, and in part, 
also, to the attitude of exclusiveness and to the peculiar 
practices of the Jew. Only a renegade Jew could be a 
true companion for a Eoman or Greek. So little 
impression had been made on Philippi as a city by the 
missionaries that the inhabitants made no discrimina- 
tion whatever between Paul and Silas and any other 
Jews, although these men represented a wholly different 
attitude toward the world. 



76 



The Apostolic Leade 



rs 



The fierceness of the mob and the high-handed action 
of the praetors finds explanation in the character of the 
city. Its inhabitants, whether native Greeks or Roman 
colonists, were people of privilege, who were proud of 
their position. The introduction of any elements of 
disturbance they would not tolerate for an instant, lest 




The Site of Philippi. 

they seem unfaithful to the imperial trust and lose the 
distinction in which they took such pride. 

After the scourging the hapless prisoners were thrust 
into the prison with a command to the jailer to keep 
them safely. He then, to make sure, placed them in 
the most secure portion of the jail, a small cell without 
openings except the doorway, and fastened their feet in 
stocks. 

No situation could be less inviting, but the brave 
souls of the prisoners were not depressed. Rather were 
they seeking strength in prayer and praise to God when 
an earthquake shook the prison, opened the doors, and 
released the prisoners. As Ramsay has remarked, no 
one who is familiar with Turkish prisons to-day, which 
do not differ materially from public prisons of the 
Oriental past, need wonder at the results. The earth- 
quake by forcing the door posts apart would cause the 
bars to drop out, and by loosening the 'stones in the 
rough prison wall would detach the chains or stocks 
which secured the prisoners. 

Awed by the earthquake, the prisoners scarcely had 
time to realize that they might escape when the jailer, 



Chapter 20. Paul at Philip pi 77 

awakened suddenly, saw that the outer door was open. 
Rather than meet the disgraceful penalty of remissness 
he would have committed suicide, but Paul from the 
inner room called out that all were present, and stayed 
his purpose. Calling for lights, and going to the inner 
prison, the trembling jailer did his best to show his 
reverence for Paul and Silas. He was convinced that 
the maiden had spoken truly concerning them, and that 
they were real messengers of God. He was within his 
rights in treating them kindly, since they were merely 
in his custody until the morning. His heart was now 
open to their teachings, and both he and his household 
became glad and eager followers of the Lord. 

The next morning early the praetors sent their lictors 
with an order to release the two prisoners, which the 
jailer transmitted to them. But to slip away in such 
fashion, as if glad to be released and as if accepting a 
boon, was not the way of Paul. He stood upon his 
rights, thinking, no doubt, for his converts and their 
standing in the city as well as for himself. He declared 
that the praetors had violated all law and justice in 
dealing with them, free Roman citizens, without inves- 
tigating the charges against them. These words hum- 
bled the praetors and caused them to come in person and 
release the prisoners, apologizing for their own disre- 
gard of law. They then urged Paul and Silas to leave 
the city, with which request, after conferring with the 
disciples and exhorting them to remain faithful, they 
complied. 

Short as was their stay at Philippi, it had been worth 
while. A church had been founded which was loyally 
and continuously active for many years. The converts 
were mostly Greeks. One was a business woman of 
good standing, one a jailer, with their dependents. The 
congregation with its leaders was a striking illustration 
of the universality of the Gospel of Christ. 

Apparently it enlarged the thought of Paul until he 
began to study the evangelization of the great Roman 
world. The mob, the scourging, the unfair magistrates, 



78 The Apostolic Leaders 

were all as nothing to such as he, in view of those, 
though they were few, who had become genuine follow- 
ers of Christ. 



Chapter 21. Paul at Thessalonica and Bcroea. Acts 17: 
1 = 15; lThes.2: 1-12. About A. D. 52. 

With heavy hearts the little company must have left 
Philippi, where they had found so warm a welcome. 
The loyalty of the church which began in the household 
of Lydia was marked and strong. For years to come 
in manifold ways it ministered to the great apostle 
(Phil. 1:5; 4: 15, 16) in times of need, not alone by 
material gifts but by manifestations of comradeship and 
interest. Probably it would be fair to say that the 
church at Philippi was on the whole the one for 
which Paul cherished the deepest affection and in which 
he placed the most unswerving confidence. 

They passed along westward over the famous road, 
the Via Egnatia of Horace, which was the continuation 
through Macedonia of the Appian Way. Had Paul 
thought of it, he was on his way directly to Kome. But 
at the present he thought rather of the cities near at 
hand. The narrative refers to their passage through 
Amphipolis and Apollonia, cities at natural stages of 
the hundred mile journey to Thessalonica. Amphipolis 
was a natural rival of Philippi, disputing with it the 
pre-eminence. It is not at all impossible that Paul and 
his party preached in these cities, since Acts does not 
purport to relate more than a part of Paul's work. 
Moreover there are references in his letters to the 
churches of these parts, which fairly imply the found- 
ing of more than three or four in Macedonia. But in 
any case the stop in these cities could not have been 
long; the apostle was really aiming at the political and 
commercial center of Macedonia. 



Chapter 21. Paul at Thessalonica and Beroea 79 




Ancient Cnnrch in Thessalonica. 



Thessalonica was then, as now and since Paul's day, 
a city of natural importance. Founded about 300 b. a, 
it became in 146 b. c. the real capital of the region. 
It was situated at the head of the gulf of Salonica, the 
natural distribut- 
ing center for the 
imports and ex- 
ports of a large 
and populous re- 
gion, a Eoman 
naval station, in 
direct communica- 
tion with West 
and East by land 
or sea. Because of 
its support Octav- 
ius made Thessa- 
lonica a free city 
ruled by its own 
assembly (Acts 17:6) and by its own magistrates, the 
"politarchs." When Paul reached the city he found 
it populous and prosperous. Being such a commercial 
center, Thessalonica had attracted a large colony of 
Jews, who had built a synagogue. Naturally the mis- 
sionaries went first to this place of advantage and began 
to declare their message. Judaism seems to have made 
a better impression at Thessalonica than at Philippi, 
since through the synagogue Paul came into ready 
contact with the better classes among the Greeks. 

The narrative of Acts taken by itself would perhaps 
lead the reader to suppose that the apostles were at 
Thessalonica only three weeks or so. But the fourth 
verse of chapter seventeen must cover at least as many 
months. Ramsay thinks that the party remained at 
Thessalonica about six months. Philippians 4:16 and 
1 Thessalonians 1 : 8 clearly imply a far longer period 
than a few weeks. It is highly probable that after three 
Sabbaths of preaching in the synagogue, the opposition 
of the more rigid Jews became so pronounced that Paul 



SO The Apostolic Leaders 

was obliged to carry on his work in other ways. By 
that time he had won the respect and attention of the 
enlightened and responsive Greeks of culture and refine- 
ment, who had formerly repaired to the synagogue, and 
thus was able to inaugurate a work of real and perma- 
nent importance. He founded a church chiefly of 
Gentiles (1 Thes. 1:9) which began to co-operate with 
him boldly from the very start. Into this work Paul 
threw his whole soul (1 Thes. 2 : 8, 9). 

In course of time the hostile Jews determined to 
drive Paul from the city. They persecuted him and his 
converts (1 Thes. 1:6; 2:2, 14-16 ; 3 : 3) in many ways 
without avail. Finally they hired or excited a number 
of the rabble which is readily available in any large 
commercial center, gathered a mob and stirred up a 
riot, assaulting the house of Jason, the leading member 
of the Christian church, hoping to find Paul and his 
associates there. 

Not finding the missionaries at Jason's house, the 
mob dragged him with other prominent Christians 
before the politarchs, as the rulers of Thessalonica were 
called. This title is not a common one and its use 
threw for a long time some suspicion upon the accuracy 
of the narrative of Acts. Research, however, has con- 
firmed the declaration that the magistrates of Thes- 
salonica had this peculiar designation. 

The charge which Paul's opponents made before these 
politarchs was one to which the magistrates were very 
sensitive. It was not, as at Philippi, a charge that they 
were introducing religious innovations, but a much more 
serious matter. It was declared that the missionaries 
were bent on treasonable agitation. The Roman rulers 
were so afraid of such political disturbance that they 
punished severely the slightest indications of a revolt, 
whether apparent or real. 

The magistrates seem to have been unconvinced of 
the guilt of Paul and his company, but they dared not 
refuse to take action. They came to an ingenious and, 
for Paul, perplexing solution of the matter. They put 



Chapter 21. Paul at Thessalonica and Beroea SI 

the leading Christians under bonds to keep the peace, 
and dismissed the case. Probably a part of the contract 
was the departure of Paul from the city. At least he 
writes later on to the Thessalonian church that "once 
and again" he was only prevented from visiting them 
"by Satan." By this he must mean some device so 
crafty and effectual that it must have been inspired by 
the devil himself. Such would have been the arrange- 
ment that his return would involve the leaders of the 
church in legal penalties. 

From Thessalonica the party went to Bercea, where 
for a while the work went very well. The Jews of 
Bercea were less jealous and unreasonable than those of 
Thessalonica. They were eager to consider Paul's 
instruction. Here, too, many of the better class of the 
Greek population became deeply interested. But when 
the Thessalonian Jews heard of Paul's successful work 
in Bercea, they sent emissaries who aroused another 
mob against him and drove him from the city, doubt- 
less under the same charge that occasioned his expulsion 
from Thessalonica. 

From the letters written by Paul to his churches at 
Philippi and at Thessalonica we know that an exten- 
sive work was promoted at this time and later through- 
out the Macedonian region. Either Paul visited more 
than the three cities mentioned in Acts, or he made 
these cities the working center of a far-reaching activ- 
ity. Probably the latter was the actual course of action. 
It was the method of evangelization organized by Paul 
in the province of Asia from Ephesus as a center, later 
on, a method fully approved by him. Paul planted 
himself in the large commercial centers, where men 
were always coming and going. Many of them became 
his messengers. 

There is reason to think that he regarded the syna- 
gogue preaching mainly as introductory to the wider 
audience of thoughtful Greeks whom he longed to evan- 
gelize. For them in particular he had a message, which 
set his heart aglow. 



82 The Apostolic Leaders 

Neither he nor his companions counted the rough 
usage of these months as an indication that the work 
should cease. It was rather an indication that results 
were being achieved of such moment that their enemies 
were becoming vindictive. The best evidence, often, for 
a movement for evangelization or for reform is the 
character of the opposition it arouses. 



Chapter 22, Paul's Address at Athens. Acts 17 : 16-34. 
About A. D. 52. 

By his hurried exit from Bercea Paul brought appar- 
ently to an abrupt close his work in Macedonia. But 
we have seen evidence that it had already been more 
firmly established and more broadly extended than the 
meagre narrative of the book of Acts would lead us to 
infer. The great apostle had really accomplished a 
second great provincial foundation, the one for which he 
afterward cherished the tenderest affection. 

He went to the coast, leaving Silas and Timothy at 
Bercea, and probably uncertain as to his own move- 
ments, but on reaching the harbor, twenty miles away, 
he determined to go to Athens. From there he 'sent 
word to them to join him as speedily as possible. After 
they reached him, he despatched Timothy to visit and 
encourage the Thessalonian church (1 Thes. 3 : 1, 2) and 
bring him word again; and probably sent Silas on a 
similar errand to some other Macedonian church, per- 
haps the one at Philippi, for we are told of their rejoin- 
ing him at Corinth a few weeks later (Acts 18:5). 

He was practically alone at Athens, and had there 
a unique and humbling experience. There is some 
reason to think that he needed or at least strongly 
craved constant companionship. He should have 
reached the city refreshed by the easy voyage of two 
hundred miles, all the time in sight of land and with 
noble mountain ranges within view. 

Paul could not long remain quiet. He 'soon began 



Chapter 22. Paul's Address at Athens S3 

to examine the city in which he found himself. He 
was well used to Greek cities, but Athens represented a 
type which exceeded them all. Stokes has called atten- 
tion to the description of Athens made by Pausanias 
within the century following Paul's visit and when the 
city was practially unchanged from its aspect in Paul's 
day. In that century Athens was at the very height of 
its literary glory and architectural splendor. It was the 
leading university city of the world, adorned by admir- 
ing devotees of science and philosophy with temples, 
palace and statues. 

These manifestations of outward splendor and beauty 
aroused in the great apostle a sort of horror at the com- 
pleteness with which these philosophers and their dev- 
otees were given up to the contemplation of the purely 
aesthetic or the merely superficial aspects of the divine 
life in the world. He was no stranger to university 
ways, having been familiar with and probably a student 
of the university of Tarsus, reputed to be the third 
greatest in the world of his day. But his interest in 
the academical glories of the city was overmastered by 
his indignation at its spiritual condition. It was 
packed with images. He understood of course the real 
purpose of these statues, but was made sick at heart by 
his realization of the character of the religion which 
took delight in them. As usual he began at once to take 
part in the life around him as opportunity offered, in 
the synagogues among the Jews and the proselytes, and 
in the Agora among those with whom he could converse. 
The Agora was the busy central square of the cit} 7 , lined 
with beautiful porticoes, adorned with priceless statues, 
crowded at all hours with a varied group of men of 
every nationality, every one in search of a new sensa- 
tion. Some of the leaders among them were among his 
hearers, and either they or the bystanders made the 
petulant remark that Paul was but one who aped the 
ways and words of true philosophers, retailing their 
views at second hand. Still others, misunderstanding 
what he said about Jesus and His resurrection, thought 



84 The Apostolic Leaders 

that he was talking about two more gods. Ramsay 
thinks that the recognized guild of lecturers at the 
university, looking on Paul as a new candidate for their 
privileges, then brought him before the Areopagus, or 
council, which meeting not on the hill necessarily but 
also in the Agora, could take cognizance of questions 
bearing on public teaching in the city. Before this 
august body they desired him to state his case. Sur- 
rounded by these critics and listened to by others who 
were idly interested, he responded to their request to 
explain more in full his point of view and teaching. 

The passing remark of the author about Athenian 
interest in novelties was very keen and characteristic. 
They were restlessly inquisitive, as their own great 
orator, Demosthenes, once declared. But Paul thereby 
had his chance, which he was very eager to improve to 
the utmost, to declare unto them the God whom he 
served. 

This Areopagus address is the only recorded address 
delivered to an educated Greek audience. It can hardly 













iSllllteffl 


v-^§8&~~ 






• 3p ~L "' 


SjS5§l=: 


fc^^Sjg^ggg 


lajj^gg 



The Areopagus, Athens. 

have been the only one, and it must have been a fairly 
representative one. It was clearly an address rather 
than a defense, and made with consummate skill in view 
of the varieties of culture and belief in the audience. 
More than that, it is a broad and generous recognition 
of the best that is in the natural man along with a 
searching avowal of the realities of sin and judgment. 




ArNa)ZT&dee<di 



£ 



Chapter 22. Paul's Address at Athens 85 

Its reception gives the clearest evidence of the spiritual 
poverty of the pagan religious thought of the time. 

Paul began by expressly commending their religious 
zeal, their great respect for things divine. He instanced 
among other objects of worship which had attracted his 
notice an altar inscribed to "An unknown God/' and 
declared that the deity 
thus blindly and vague- 
ly worshiped was the 
very One about whom he 
came to preach. He 
was not, however, a 
Deity to be noted with 
scant attention. He was 
the one true God, Maker 
of the universe, uncon- 
fined in space or time, 
in need of nothing but 
loyal service from the 
world of His creation, Altar to an Unknown God. 

for which He manifests a loving providence, thereby 
helping toward the light of conviction and contact those 
who are stretching out feeble hands of faith and grop- 
ing their way along. In Him men discover the true 
significance of life. Being His spiritual children, how 
assuredly ought men to scorn the unworthy repre- 
sentatives of the Godhead suggested by the images! 
Such devices might have been excused in the olden days 
of ignorance, but now God calls upon all men to come 
into direct personal relationship to Him, forsaking all 
that will hinder; and He will hold men to their 
responsibility for the truth proclaimed through Him 
whom He raised from the dead. 

Paul's mention of a resurrection was greeted with 
scoffing and evasion. At best he had made a slight 
impression upon his audience. The philosophers 
regarded him as a religious enthusiast, too much in 
earnest to be of a true philosophical temper. Paul's 
experience had enlightened him as well. He saw that 



86 The Apostolic Leaders 

his audience took delight in unpractical discussion, and 
that one who preached to them must confine himself 
to the simple natural realities of sin, its bondage and 
deliverance. 

The accredited results of his brief stay at Athens were 
meagre. Dionysius seems to have been a man of high 
standing, but he had no associates. A church was 
ultimately founded at Athens, but probably not by Paul, 
who at least makes no further reference to one. On the 
whole he seems to have been grievously disappointed by 
the outcome of his visit. He had done his best, adapt- 
ing himself with dignity, aptness and force to those 
whom he would persuade, only to find them uncon- 
cerned and unmoved. 

But Paul's extremity became God's opportunity- 
Paul's very humiliation led him to determine to deal 
with all men as needy sinners to whom he would carry a 
simple Gospel. Thus began a new phase of his won- 
derful career. 



Chapter 28. Paul's Long Stay at Corinth 87 

Chapter 23. Paul's Long Stay at Corinth. Acts 18: 1- 
22; 1 Cor. 2: 1—3:2. About A. D. 52-54. 

Paul had probably intended to remain at Athen? 
until his companions could rejoin him; but in view of 
the slight impression which he was able to make upon 
that self-admiring city, he abandoned his purpose and 
went to Corinth, some forty-five miles away, the politi- 
cal and commercial capital of Achaia. From the stand- 
point of location, near the neck of land between the 
eastern and the western seas, and of importance, Cor- 
inth far outclassed Athens, although the latter never 




The Acro-Corinthus, at Corinth. 

The temple of Venus, the chief deity of Corinth, was on the summit of this hill. 



lost its intellectual ascendency. Corinth was a city 
devoted to business and to pleasure. It had a popula- 
tion which represented the whole Mediterranean shore. 
Externally very beautiful and abounding in material 
wealth, it was noted for open, unblushing profligacy of 
every sort. The city has been called the London and 
Paris combined of the first century. 

At Corinth Paul found a congenial friend, Aquila, a 
Jew born in Pontus, who had long been a citizen of 
Rome. The emperor Claudius had issued an edict 
against the Jews which led to their departure from 
Rome and settlement m Corinth. (Apparently this 
edict was never fully executed because of the numbers 
of Jews in Rome.) Whether Aquila was a Christian 



88 The Apostolic Leaders 

when in Rome is uncertain, but not unlikely. His wife 
Priscilla was evidently a woman of refinement and edu- 
cation. She is given a prominence in the New Testa- 
ment which testifies indirectly to her ability and 
influence. The apostle, being largely dependent on 
his own exertions for support, and going for work to 
the haunts of the tent makers, came quickly and nat- 
urally into contact with these fellow citizens, who 
proved to be such helpful companions. 

As usual Paul began at the synagogue, preaching 
earnestly and aiming to persuade all whom he found 
there, both Jews and proselytes, of the truth of his 
message. After a time he was joined by Silas and 
Timothy (whereupon he became completely absorbed in 
the work of preaching). Their message of cheer may 
have heartened him so that he seemed to redouble his 
energies. In the first epistle to the Corinthians, Paul 
declares that when he went to Corinth it was to preach 
a straightforward, simple message of salvation through 
the crucified Christ. All thought of a philosophical 
presentation of truth he set aside, and addressed him- 
self to the plain convictions of men as he met them. 

A more than usually determined opposition among 
the Jews was encountered by him at this time. Some 
of them put themselves in bitter opposition, so that 
Paul at last lost all patience, and with a gesture which 
emphasized his idea he declared that he would no longer 
continue his attempt to preach the Gospel to them, but 
would turn with a clear conscience to the welcoming 
Gentiles. 

Paul no longer made use of the synagogue but set up 
an opposition place of worship next door with a former 
ruler of the synagogue as one of his prominent con- 
verts. Eamsay remarks that Titus Justus, his host, 
was evidently a Latin of the coloni in Corinth. Through 
him Paul was doubtless able to get a hearing among the 
more cultivated citizens of Corinth. 

In due time he had great success in his Corinthian 
ministry, but it was achieved amid many discourage- 



Chapter 23. Paul's Long Stay at Corinth 89 

ments. His vision of encouragement implied that he 
had some reason to fear opposition. That this was 
exceedingly bitter one would infer from some of the 
expressions in Thessalonians, written by Paul at about 
this time. Paul does not refer more specifically to 
these experiences; but his words in First Corinthians 
2 : 3, "And I was with you in weakness, and in fear, and 
in much trembling/' imply that they were such as to 
give pause to most men, and sufficient to affect even 
the stout-hearted apostle. 

But as at other critical moments of his career, the 
apostle received from God an assurance of protection 
and support which gave him courage to endure and 
labor on. With continuing confidence he prolonged 
his ministry in Corinth for many months. It was a 
very successful ministry. Paul won a great number of 
disciples and left behind him a well-organized and 
enduring church. He drew his converts from all ranks 
of society, but in the main from the poor and humble. 
"Not many wise after the flesh, not many mighty, not 
many noble." As a church, however, they included 
some men of capacity and influence. Moreover, the 
community was able to be generous to the brethren at 
Jerusalem, and therefore could not have been poverty- 
stricken. 

Such success as this among the Gentile population 
so inflamed his Jewish opponents that they attempted 
to get Paul into trouble by accusing him before the 
judgment seat of Gallio, the proconsul of Achaia. 
Gallio was the brother of Seneca, the famous philoso- 
pher. He was an easy-going, affable man, and the Jews 
possibly supposed that he could readily be deceived. 
But he seems to have penetrated their motives and to 
have been undisturbed by their insinuations. He was 
no country magistrate, fearful of being reported as lax 
in maintaining the honor of the state. Declaring that 
their hostility to Paul was a matter only of concern to 
them and not in the least of concern to the empire, he 
dismissed the complaint and had them driven from his 



90 The Apostolic Leaders 

court. The discomfiture of Paul's opposers was com- 
plete, when the Greek rabble, delighted at their rejection 
by the proconsul, seized their leader, Sosthenes, and 
gave him a severe beating in the very presence of 
Gallio, who did not interfere. 

There was considerable significance in the attitude of 
Gallio. It indicated nothing as to his attitude toward 
Christianity itself; it merely exhibited the fundamental 
policy of Eome to give the right to freedom of speech 
and action, so long as they were consistent with loy- 
alty to Eome. Such a decision made Christianity^ 
pathway an open one, and its range as wide as the civ- 
ilized world. Eamsay is right, therefore, in regarding 
this episode as noting an epoch not alone in Paul's 
career but in the development of Christianity. It 
created a most valuable precedent. 

A while after this episode Paul took leave of the 
church which had grown so dear to him and sailed for 
Syria. With him went his two beloved and loyal 
friends, Aquila and Priscilla. At the harbor of Cen- 
chreae Paul cut his hair, which had been allowed to 
grow long during the fulfilling of some vow, such as 
people made freely in his day. It may have been in 
connection with his own safety at Corinth that he 
made it. 

Eeaching Ephesus he left his companions there, but 
before departing southward he preached in the syna- 
gogue. Much, no doubt, to his own surprise, the Jews 
received him cordially and urged him to remain awhile. 
He felt the pressure of duty, however, and merely 
promised that he would return. Going on to C&sarea, 
he went up hastily to Jerusalem and then returned to 
Antioch. Thus concluded a long, adventurous and 
most fruitful tour, which had established two new 
groups of churches. 

The assuring vision in Corinth represented the domi- 
nant impression of the tour. His life was being 
directed and protected by a power which exceeded his 
own or that of his foes, to which he could trust. No 



Gltapter 21*. The Epistles to the Thessalonians 92 

wonder that his ideas broadened and his courage deep- 
ened. The world could not resist a friendly attack of 
such a combination. 



Chapter 24. Paul's Letters to the Church at Thessalonica. 
Selections from 1 Thessalonians. Written from Cor- 
inth, about A. D. 53. 

The return of Timothy from Thessalonica, whither 
he had gone to visit the little church and bring Paul 
word of its condition, was a joyful event for the great 
apostle. It gave him assurance that his work there had 
not been in vain, and that although, as he had feared, 
the little Christian community had been exposed to 
much persecution, it had bravely withstood all attacks 
and even been active in evangelistic labors. He was 




Thessalonica, Modern Salonica. 



From a photograph. 



likewise reassured in regard to the personal regard of 
the church for him as its spiritual father. Its members 
were eager to see him and were thoroughly loyal. 

It is evident that Timothy reported to Paul that the 
Thessalonians were discussing the question whether 
those who died before the coming of the Lord would 
share in the glories of that day. Like other Christian's 
of that age, Paul, in fact, being among the number, 
they were expecting a not distant coming of Christ and 
a conclusion of the existing world. They all inter- 



92 The Apostolic Leaders 

preted the declaration of Jesus in regard to His future 
manifestations in a most literal way. Since the Thessa- 
lonian Christians believed that the coming of the Lord 
was not far ahead,, they had an additional reason for 
mourning the death of one of their number, who would 
thereby be deprived of the joy of welcoming his Lord 
and the new dispensation. The immediate cause of 
Paul's delightful letter was, consequently, the relief of 
this anxiety. 

First Thessalonians was unquestionably written at 
Corinth. The apostle, Silas and Timothy (1 Thes. 1: 
1) are together. Timothy (1 Thes. 3:6) had just 
returned from a visit to Thessalonica (Acts 18:5), 
bringing the assurances which rejoiced Paul's heart. 
He also reported the incidental trials which the Chris- 
tian community were bearing so bravely and the per- 
plexities over winch they were concerned. The 
sympathies of the thoughtful and loving apostle were 
kindled, so that he wrote to the church without delay 
this affectionate, inspiring letter, so ideal in its com- 
bination of direct instruction with inspiring suggestion 
that the church could never let it cease to be used as a 
stimulus to Christian growth. 

This letter began with an expression of thanksgiving 
to God for the splendid qualities which they had man- 
ifested since their conversion — their faith and love and 
steadfastness. From the outset their religious life had 
been strong. They had not merely listened to Paul's 
preaching with eagerness, but had shown in abundance 
every proof of spiritual power. Despite the sufferings 
they, like their Lord and His apostle, had been obliged 
to endure, they had been the means, through their cheer- 
ful resoluteness, of preaching the Gospel wherever 
Greek speaking peoples were to be found. Paul had no 
need of telling elsewhere the story of their conversion. 
He found it everywhere known that he had won them 
to Christ from their idols and that they had come to 
believe in the resurrection and the second coming of 
Christ and in His saving work. 



Chapter 2J+. The Epistles to the Thessalonians 93 

Paul then recalled the circumstances of his first visit 
to Thessalonica. It was well that he had come there, 
bruised but not disheartened, ready to begin again the 
work of preaching. No base motives kept him at that 
task, but an assurance of a message for men and of 
responsibility to God for its delivery. He did not 
seek selfishly to please others or to gratify himself^ or to 
claim the consideration which was his natural due. 
Instead he dealt with them tenderly, imparting, along 
with the message of truth, as it were his heart too. He 
had no mercenary motive, for he toiled zealously early 
and late to support himself. They could themselves 
testify to his pure and righteous life among them, not 
that of a master with his disciples, but of a father with 
his children, seeking to warn, encourage, and enlighten 
them, training them for adequate serviceableness to God. 

They had received his message of repentance and 
salvation as a call from God to righteousness and stead- 
fastness, and had bravely endured all manner of perse- 
cution from their countrymen, such as the Jewish 
Christians suffered in Juclea. Paul had longed to see 
them many a time, but was prevented in a way that 
grieved his very soul. He had therefore despatched 
Timothy to visit them and give them comfort. They 
had reason to anticipate affliction, and Paul feared for 
their constancy as untried Christians. Judge, there- 
fore, of his delight when Timothy reported such endur- 
ance and affection. It gave him a new lease of life, and 
new occasions for thanksgiving. The apostle cherished 
two great desires, to see them face to face and to know 
of their Christian perfection. 

The apostle then addressed himself to certain evils of 
character to which the Greeks were particularly liable. 
In the fulness of Christian experience to which they 
were called there was no. room for unchastity or sharp 
practice. Brotherly love they had already manifested. 
He exhorted them to make it grow and to be ambitious 
to exhibit it as a normal element in a peaceable, indus- 
trious and independent life, 



94 The Apostolic Leaders 

He then referred to the matter that was troubling 
them, assuring them that those believers who had died 
would have an equal share with those who were alive at 
Christ's second coming. The order of events would be 
that first the Lord would come from heaven with 
accompaniments denoting His power; secondly would 
be the resurrection of the Christian dead; then those 
who were alive would be made to enter into a blessed 
and eternal fellowship with Christ. That day will come 
unexpectedly, but those who are looking for it will not 
be afraid. 

Some valuable practical hints conclude this letter, 
which must have been followed after no long interval 
by the second one. PauPs teaching in his first letter 
had apparently been misunderstood in some particulars. 
The Thessalonians had inferred that the Lord's coming 
was to be expected at once, and in consequence some 
had ceased to work and were giving themselves to gossip 
and folly (2 Thes. 3 : 10-12). Paul wished to set them 
right in the matter. 

In the second letter he corrected the misapprehen- 
sions aroused by the first. They were not to cease from 
daily performance of duty because of the coming of 
Christ, but to remain continuously fruitful. 

These are two remarkable letters. They reveal the 
great soul of the apostle. He wished his spiritual chil- 
dren to attain to real heights of experience, to "abound" 
in all things. He believed in recognizing fully what 
they had already achieved, as a basis for encouraging 
them to more earnest efforts. 

There are many problems to-day just as acute. We 
are often tempted to cease our efforts for their solution. 
Paul's advice would be to make the best of the situation 
and to keep on working and praying. 



Chapter 25. The Epistle to the Oalatians 95 

Chapter 25. Paul's Letter to the Churches In Galatia, 
Selections from Gafiatians. Written about A.D. 53 
or 54. Place uncertain. 

To set a date for this wonderful letter of the great 
apostle is not easy, since the essential conditions might 
have been fulfilled at various times. Paul somehow 
heard that the Judaizers (Acts 15 : 1, 24) had again 
gotten among his converts and were poisoning their 
minds against him and inculcating their narrow ideals 
as those which were alone fitting for genuine Christians. 

They were declaring that he was a sort of second- 
hand apostle. He had not, they claimed, been with the 
Master during His ministry. He had gotten his 
information and ideas from the others, who had had 
better advantages. How absurd for him to set up his 
opinions in contradiction to theirs who went in and 
out with Jesus! Yet they all were good Jews, being 
careful to keep the law, while Paul was seeking to 
ignore it. 

The Judaizers must have stated in effect that while 
there might be salvation without circumcision, yet a 
first-class Christian would seek to keep the whole 
Mosaic law. Do not all the leaders of the church do 
thus, they would say; was not Jesus careful to main- 
tain the ordinances ? Is Paul likely to be right in this 
matter, standing, as he does, practically alone? 

These specious arguments had made great havoc of 
the group of churches in Galatia which were so dear 
to Paul. Possibly he got word of the situation through 
Timothy, who went up from Ephesus and rejoined Paul 
in Antioch of Syria. A flame of indignation arose in 
his soul over the meanness of the tactics of his oppo- 
nents and the strange forgetfulness of his disciples. 
He wrote while at white heat a letter to the latter 
which for directness and vigor and dignity could hardly 
be surpassed. 

We must not be unfair to the Judaizers in our 
sympathy for the position which Paul took. It was 



96 The Apostolic Leaders 

but natural that among the earliest Christians there 
should be many sincere believers in Christ who could 
not forget their training from childhood in the belief 
that God approved of men in proportion to their strict 
observance of the Mosaic law. It is easier for some 
minds to estimate religion through its forms than 
through its principles. They had adopted a new prin- 
ciple, but had never realized the consequences. They 
did not dream of denying that faith in Christ was 
essential to every Christian, but they insisted that the 
keeping of the law was just as essential to the com- 
pleteness of the Christian life. 

Paul therefore had a great doctrinal point to argue 
and this was the leading motive for his letter, but he 
sought first of all to meet the petty insinuations regard- 
ing himself by which his opponents had sought to 
weaken his influence over his Galatian converts. He 
addressed himself at once to the question of his own 
authority, independence, consistency and fulness of 
experience. 

The salutation (1:1-5) of the letter was not to be 
misunderstood. "As an apostle who received his com- 
mission and his message from none other than the 
risen Lord Himself, I give you greeting in the name of 
Jesus Christ, who sacrificed Himself for our thorough- 
going deliverance from the bondage of sin." Paul thus 
announced his double thesis that his message was God- 
given and that it was adequate. 

All students of Galatians have noted the omission of 
the customary courteous acknowledgment of the divine 
goodness toward Paul's correspondents or toward him- 
self or the expression of his thankfulness, which we 
find in other letters written by Paul. The stress under 
which he wrote is indicated by the abruptness with 
which he began. He was amazed that they were giving 
heed to a new gospel and pronounced a curse upon any 
one responsible for its introduction. 

By an autobiographical review of the facts relating to 
his first presentation of the Gospel to the Galatians he 



Chapter 25. The Epistle to the Galaiums 97 

proceeded to show that it was not derived from any 
earthly source. Before his conversion he was an over- 
zealous Jew. Immediately thereafter he retired to 
Arabia. In the third year he made a brief visit to 
Peter at Jerusalem. In the fourteenth year he again 
went to Jerusalem to confer with the apostles, and was 
treated by them as their equal, charged with a Gospel 
for the Gentiles. At another time, when Peter at Anti- 
och yielded to the criticisms of these Judaizers, Paul 
was independent enough to reprove him to his face in 
public. 

Paul's summary of what he said to Peter on that 
occasion shades imperceptibly into a general consid- 
eration of the basis on which Gentiles and Jews alike 
would be assured of salvation. Its ideas are repeated 
in the chapters which follow. 

The apostle now addresses himself directly to his 
hearers. He planned to show them that, as a matter of 
fact, his Gospel had been effective in bringing them 
into the spiritual life. "Were you not, Galatians, 
converted at the beginning? Do you need to begin the 
slavery of the works of the law in order to attain a 
higher stage of religious life ? As Abraham's faith was 
counted to him for righteousness, so your faith in Jesus 
was counted to you. Men of faith are sons of Abra- 
ham. Now a covenant, or will, must be maintained. 
The promises were made by God to Abraham and to his 
seed. His true seed was Christ, that is, the whole body 
of Christians, who are therefore the heirs of the prom- 
ises. The law was given by God as a preparation for 
the fulfilment of the promises. It promoted a clear 
consciousness of sin. It has been a sort of guardian 
keeping charge of us until the day of Christ should 
come. Every heir needs such guardianship; moreover, 
as children we must be guided under rules. When 
Christ came into the world, it was to assure men of 
sonship and possession. Should we then voluntarily 
return to the old bondage? You seem to be so doing. 

"On my first visit you gave me an unusually cordial 



98 The Apostolic Leaders 

reception and rejoiced over your good fortune. Am I 
your enemy when I warn you of faults existing among 
you? These missionaries are zealous indeed, but not 
to your real advantage. 

"You suppose that the Jews are the true sons of 
Abraham and that you ought to make yourselves like 
them. But the Scriptures referring to this must be 
treated allegorically, not literally. The Jews, enslaved 
to the law, are the children of Hagar; we Christians 
are sons of Sarah and children of the promise. As 
Isaac was persecuted by Ishmael, so are we by the Jews. 
Our deliverance from sin was that we might be spir- 
itually free. 

"If you adopt circumcision you commit yourselves to 
the legal method of salvation and must go on to do all 
that the law requires. Circumcision itself is nothing, 
but it proves that you no longer trust to Christ. Who 
drew you into this disloyalty ? Surely, no messenger of 
God! I am sure that you will recover your sense, but 
your leader will be properly punished. Would that all 
such might dispose of themselves! 

"As Christians you are free. Be not, however, law- 
less, but lovingly helpful. Those who are disputatious 
cannot maintain fellowship. 

"My advice is: Make the Spirit your guide and you 
will not live the sensual life. They are in conflict, but 
the spirit will be victorious. You can see on every side 
the vices which come from gratifying natural impulse 
and how incompatible they are with membership in the 
kingdom. Notice also the fruitage of the Spirit which 
needs no law for its realization. Let us therefore de- 
termine to make the spiritual life our own. 

"The law of love requires kindly and thoughtful 
treatment of one who has sinned. Share each other's 
sorrows and cares. Eemember your obligations to all 
men, particularly to the Christian brethren. 

"The Judaizers desire your circumcision that they 
may prove their zeal. I glory only in the cross of 
Christ, in whom is newness of life. The proof that I 



Chapter 26. Planting of the Gentile Churches 99 

am His I carry on my scarred body. His grace be with 
you all." 

This letter is scarcely argumentative; it is rather 
invigorative. It appealed to their quickened con- 
sciences. Its glorious keynote is Christian freedom. 
Its distinctive purpose was to protest against the idea 
that Gentile Christians would attain a higher grade of 
spiritual development by becoming obedient to the law. 
It saved the growing Gentile church from shipwreck. 



Chapter 26. The Planting of the Gentile Churches in 
Galatia, Macedonia and Greece : A Review. 

The series of events from the conversion of Saul of 
Tarsus to the end of the second missionary tour cover 
approximately twenty years. Half of the period was 
spent in comparative obscurity; during the other half 
he was growing by leaps and bounds into great prom- 
inence as the acknowledged leader of Gentile Christians. 

Looking backward from the standpoint of his mis- 
sionary service one can see the great value of his train- 
ing as a young man and as a waiting disciple. He 
came to know Judaism through and through, and from 
the inside. It was his life. Taught by its noblest 
scholars, associating with its acknowledged leaders, set 
apart for its important missions, selected finally as its 
defender, Saul was possessed of all that Judaism had 
to offer by way of experience or instruction. As one of 
its chosen champions he learned in active debate against 
men like Stephen to use every argument which in later 
years he would need to be able to refute. As a young 
man favored by the Jewish leaders and populace alike 
he became intimately acquainted, stranger to Jerusalem 
as he was, with the plans and feelings of those who 
controlled Judaism. 

Lora 



100 The Apostolic Leaders 

But keen as must have been the disappointment of 
these leaders when they heard that Saul of Tarsus had 
joined the hated sect of Nazarenes, not even they could 
realize the significance of the act. His conversion was 
important. From it, as Eamsay urges, he thenceforth 
dated the occurrences of his life. But of even greater 
importance, so far as his future work was concerned, 
were the years which intervened before Barnabas 
sought him out at Tarsus and took him to Antioch. 
These were years of readjustment and ripening, spent 
mainly in comparative obscurity, yet Saul filled them 
full of experience. He went to Antioch a man re- 
markably trained for service with Gentiles and Jews 
alike, for a ministry to the churches or for diplomatic 
struggles with Jews or Judaizers. At that time he 
could hardly have been fully conscious of his mission 
to the Gentiles except so far as he realized that he would 
be unable to work in Palestine and for his fellow coun- 
trymen. Such a passage as Acts 26 : 17, 18 may 
express a commission, which began at that moment to 
be realized, although it was not consciously executed 
until after the lapse of years. 

At Antioch Barnabas and Saul worked with such 
success and were so manifestly fitted for evangelizing 
enterprise, that in due time the church solemnly 
ordained them to go forth to the regions beyond. 
Apparently their first plan was a tour through Cyprus, 
across to the main land and down along the coast to 
Antioch again. 

Now, at last, Saul was where he belonged. He took 
the leadership at once, became known by his Gentile 
name rather than by his Jewish one, and £ave himself 
in whole-souled fashion to the work. Having com- 
pleted the tour of Cyprus and reached the Pamphilian 
coast, the apostles determined for some reason, per- 
haps Paul's physical need, to go to the highlands of 
Pisidia. In the cities of this region, Antioch, Iconium, 
Lystra and Derbe, with their dependencies, Paul and 
Barnabas did a notable and significant work. "Not 



Chapter 26. Planting of the Gentile Churches 101 

alone did they win large numbers to the Christian 
faith, principally Gentiles, but they definitely con- 
cluded that God was setting them apart for such 
service. Their work was thorough-going. It resulted 
in the organization of churches which were permanent 
and vigorous. Paul was no novice. He knew his peo- 
ple and he knew his own mind. In the letter to the 
Galatians (1:6,8,9,11,12) he refers to the Gospel 
which he preached to them at the first, that is, at this 
visit. It was the message of redemption through the 
crucified Christ (Gal. 3:1) to the life of the Spirit. 
They received it and gave abundant manifestations of 
its hold upon their lives. 

When Paul and Barnabas returned to Antioch of 
Syria with the story of the triumphs of the Gospel 
among the Gentiles it produced both rejoicing and con- 
cern. The more liberal Christians, especially those 
who were of non-Jewish birth, were unfeignedly glad. 
Those, however, who had been trained as strict Jews 
and still conformed rigidly to the law were troubled. 
They rested upon the divine origin of the law and con- 
cluded that it would be needful for all Gentiles to 
adopt it's regulations in order to become true Chris- 
tians. Paul and Barnabas strenuously resisted any 
such declarations. The question was one of prime im- 
portance and was finally discussed at Jerusalem by a 
delegation from the Antioch church, headed by the two 
apostles. At this council a reasonable spirit prevailed. 
The facts of the actual conversion of Gentiles in great 
numbers and of their spiritual living could not be 
gainsaid. It was therefore agreed to receive the Gala- 
tian Christians as true brethren, urging them merely to 
refrain from practices which would distress and outrage 
their Jewish associates. 

The way was thus made wide open for a continuation 
of the work of evangelization. The apostles could not 
long remain at Antioch, when their duty was so clear. 
Dividing their forces because of the unseasonable strife 
regarding Mark, Barnabas went to Cyprus, while Paul, 



102 The Apostolic Leaders 

taking Silas as his comrade and selecting Timothy as a 
helper, began a second great enterprise. He had planned 
to preach at and near Ephesus, but God had other plans 
for him. Baffled in one purpose and another, he was 
led along through Asia Minor until he came to Troas, 
where the meaning of his experiences became clear. God 
intended that he should enter Macedonia. 

The campaign in Philippi, Thessalonica and Beroea 
involved much hardship for Paul and Silas, but led to 
permanent and valuable results. The Macedonian 
churches became strongholds of Christianity, centers of 
evangelistic activity and active supporters of Paul in 
his work elsewhere. 

Forced out of that region by circumstances which he 
could not control, Paul went to Athens and Corinth. 
In the former city, following the precedents of his 
varied life, he sought to adapt himself to his environ- 
ment, and present his message in a way which would 
appeal to those of philosophical temperament. He dis- 
covered that the philosophers were more concerned over 
speculative questions than over a change of heart and 
life, and that they would not listen to instruction which 
opposed their preconceptions. Departing to Corinth, 
Paul gave himself to a plain, "straightforward appeal to 
the hearts of those who heard him. His work was 
chiefly among the Greeks. When the Jews sought to 
bring it to an end, they were stayed by the clear-sighted 
justice of Home, whose representative would not lend 
his aid to persecution. 

Thus to three great regions, not counting the 
churches of Syria and Cilicia, Paul introduced the Gos- 
pel during a decade or so. Well might he have been 
satisfied with what he had accomplished, but his vision 
enlarged with each new conquest of faith. He now 
realized that Christianity was of universal scope, 
adapted to all peoples. He thought of Rome, the cen- 
ter of the political world, as the natural point of 
departure for the world's evangelization. 

His experiences had taught him that human opposi- 



Chapter 27. Paul at Ephesus 103 

tion could be absolutely ignored. His was a divinely 
directed work. At times of crises his way bad been 
and would be made clear. In this confidence he 
advanced serenely to face the great crises of his career. 



Chapter 27. Paul at Ephesus. Acts 18:23 — 19:22. 
About A.D. 54=56. 

Paul was not a man who could take his ease when 
duty called him, and we may assume that he did not 
make a long stay at Antioch after his return thither 
from his visit to Jerusalem. He longed to see his Ga- 
latian converts and to be assured of their willing re- 
sponse to his letter. 

The apostle now saw his way made clear to the 
achievement of a purpose which had been in his mind 
for years. He was fixed in his intention to go to Ephe- 
sus and begin a work in that active center of trade and 
religion in the province of Asia. The region of whose 
life Ephesus was the focus was the one remaining im- 
portant region in which the Gospel message was not be- 
ing preached. 

Paul made his way thither by way of Galatia. He 
was surely received by the churches and people there 
with overflowing penitence and good will. Nothing 
further do we hear in Galatia regarding the influence 
of the Judaizing Christians, who had nearly wrecked 
his work. Some time may have elapsed before he left 
the Galatic region and betook himself to Asia. 

Meanwhile an interesting series of events was taking 
place at Ephesus. A Jew, named Apollos, a very 
learned and eloquent as well as deeply spiritual man, 
had come thither and taken a prompt and helpful share 
in the work which was going on. He believed in Jesus, 
but knew no more about Him than he had received from 
disciples of John the Baptist. Priscilla and Aquila 



104 



The Apostolic Leaders 



met him and gave him additional instruction, which 
he received with sincere joy and great access of power. 
Hearing of the growing church at Corinth, he desired 
to put his gifts to service there. The Christians at 
Ephesus encouraged him in this resolve, and gave him 
hearty letters of introduction which insured him imme- 
diate recognition. Apollos thus found a congenial field. 
Corinth was such a battle ground as he would choose. 
He was a trained rhetorician and philosopher, able to 
discuss in the fashion the Greeks loved the ideas of the 
faith. He was thus able to render a real service to the 
Corinthian church, at the very time when it was needed. 
He soon gained distinction as a powerful debater and 
helpful preacher. 

When Apollos was well settled at Corinth Paul 
reached Ephesus and went to work. His first experi- 




Raius at Epiiesus. Sometimes Called tlie Gate of Persecution. 

ence was a novel one. He met a dozen men who called 
themselves Christians, but who had not been converted 
under apostolic preaching. Like Apollos they vaguely 
believed on Jesus as the expected Messiah. They had 
been baptized, like John's disciples, unto repentance and 
expectancy, but had no notion regarding the gift of the 
Spirit. Paul, thereupon, gave them instruction, so 
that they thankfully received Christian baptism and 
immediately exhibited the customary tokens of the 
Spirit's presence. These two instances of earnest and 
zealous but half-taught, crude Christians were, probably, 
only illustrations of a common happening. 



Chapter 27. Paul at Ephesus 105 

Following his usual custom Paul made free use of 
the synagogue, so long as he was unhampered in his 
work there. It was after all the ideal place for the 
preacher. To the synagogue resorted those who were 
keen to consider matters of religion among the Greeks 
as well as among the Jews. But Paul's bold and broad 
preaching produced the inevitable result. After three 
months the opposition of some of the Jews became so 
bitter and unfair that he found it expedient to change 
to the adjacent lecture room of a teacher named Tyran- 
nus. Since he was working daily in self-support 
(20:34), his hours for public disputation Eamsay has 
reckoned as between eleven in the morning and four 
in the afternoon, these not being the customary hours 
of either labor or trade. 

The two years thus spent were not merely years of 
constant activity. They were years of striking inci- 
dents. Among these the narrative of Acts has pre- 
served the mention of two. So deep an impression did 
Paul make on the community that it was devoutly be- 
lieved that he could exercise at will all magical powers. 
People even vied in touching his person with pieces of 
clothing which were then regarded as possessed of 
magical virtue. Paul himself had healed some at least 
in the name of the Lord Jesus. Imitating him, the 
seven sons of one Sceva, a Jew of high repute, under- 
took to perform acts of healing. Two of them experi- 
mented upon a demented man with serious personal re- 
sults to themselves, but to the increased fame of Paul. 
Many of those who had made a living by the practice of 
magical arts publicly confessed their trickery and be- 
came devoted Christians. Thus the repute of the Chris- 
tian body grew apace. 

Such notable incidents provoked brutal opposition. 
There can be little doubt that these years were the years 
of greatest personal danger for the intrepid apostle. 
His Jewish opponents would stop at nothing. The 
Ephesian mob had no manner of scruples. When the 
apostle remarked that he "died daily," he hinted at the 



106 



The Apostolic Leaders 



humiliations, the threatenings, the insults, the perils of 
which he never had any lack. Nothing but the hope of 
a resurrection could nerve him for such experiences. 

Yet they were years of rapidly extending influence. 
Paul was not alone at Ephesus. He nowhere calls the 
roll of his loyal followers who were with him there. 
Silas, Timothy, Titus, Sosthenes he mentions, but 
others were doubtless at his command, for the work 
carried on was quite extensive. As the riot which 
closed his career in the city imputed, the missionary 
work of the band had made itself felt far and wide. 
The churches mentioned in the first chapters of the 
Revelation were probably planted during this period of 
activity as well as others nowhere directly mentioned. 




Ruins of an Aqceduct, at Epnesns. 



At last Paul felt that he had reached the end of his 
work at Ephesus. He purposed to carry into effect the 
visit which he had been planning to make to Jerusalem, 
the home of Christianity and of the mother church. He 
had exhorted each of the national groups to lay by lib- 
eral contributions toward a fund which they were to 
give in common to the church at Jerusalem. The great- 
hearted apostle longed to reconcile his converts and the 
brethren at Jerusalem, and to bring about a willing and 
hearty recognition where now there existed a forced one. 
In order to take the last steps in the collection of the 
fund Paul determined to visit Macedonia and Achaia 
before sailing for Jerusalem. He had likewise the de- 



Chapter 28. The Riot at Ephesus 107 

sire to come to an understanding with the church at 
Corinth, with which he had been obliged to take severe 
measures, stretching to the utmost his apostolic author- 
ity. Having achieved this, he would turn with a sense 
of blessed relief to the duty of drawing together the two 
great wings of the Christian church. 

These two years reveal Paul at his best. During 
this time he probably wrote three letters to the Cor- 
inthians, — our First Corinthians and two which are lost, 
unless perhaps the last one is included in the present 
Second Corinthians. He was harassed, but not cast 
down; opposed, but only to the forming of broader and 
finer purposes; supported by loyal friends without be- 
coming vainglorious; attested by the manifestation of 
spiritual power, yet true to his Master. He was great 
in serviceableness, declaring unto men "the whole coun- 
sel of God," holding not his life of any account. 



Chapter 28. The Rfct at Ephesus. Acts 19:23-41. 
About A. D. 57. 

One of the most interesting and truly instructive 
pictures of social life in a great Asiatic city is afforded 
by the narrative in the book of Acts which describes 
the great riot which arose in Ephesus because of the 
successful work of Paul in that city and its extended 
environs. 

Ephesus was a focus of all kinds of life. The East 
and the West blended there as at Corinth. It was a ral- 
lying center for the commercial and educational inter- 
ests and the religious ambitions of all Asia. A city 
proud of its culture, Ephesus nevertheless inclined to 
the showy and the sensual. Religion was ever in evi- 
dence, but was openly ministering to superstition and 
sorcery, to selfishness and sensationalism. Paul could 



108 



The Apostolic Leaders 



have had but little sympathy with the worship of Arte- 
mis, or Diana, to use the Koman name adopted in the 
English text. Doubtless he took a more aggressive atti- 
tude in relation to the worship of the goddess than he 
had taken at Athens to the general worship of deities by 
way of their images. At all events the worshippers 
of the goddess had a real grievance against him. 

The great temple at Ephesus was dedicated to the 
goddess Diana. Worshipers at her shrine were accus- 
tomed to carry away, as tokens of their attendance and 
as amulets which would preserve their good fortune, 
little shrines, the most perfect and costly ones exe- 
cuted in silver, representing the great shrine of Diana 




Temple of Diana, at Epnesns, Restored. 

with the statue of the goddess within. Citizens and 
strangers alike, those whose worshipful motives were 
unmistakable and those who were merely visitors to this 
wonder of the world, purchased these miniature temples 
and often wore them as ornaments. Those who could 
not afford the shrines made from silver purchased those 
made from terra cotta or marble. 

Various trades were thus affected by the decline in 
the demand for the shrines by pilgrims. It was suf- 
ficiently serious to awaken their genuine alarm and 
solicitude. Each trade had its well organized guild, 
that of the workers in silver being perhaps the most 
important. Demetrius was possibly the master of thi^ 
guild for the year, thus having the power to convene it 



Chapter 28. The Riot at Ephesus 109 

for any purpose. To judge from his opening remark 
to his fellow craftsmen he and they were men of sub- 
stantial wealth, the source of which Paul had seriously 
undermined. 

The narrative of Acts taken alone would give an 
inadequate idea of the extent of PauPs work in the 
province of Asia, were it not for the report of this 
movement on the part of Demetrius and his fellow 
craftsmen. Paul's missionary efforts must have taken 
a far wider range than the city of Ephesus. Through 
his lieutenants he evangelized far and near, founding, 
probably, not a few churches, and developing a new 
group as distinct as either of the other three groups of 
churches organized by him. No one could anticipate the 
extent of his work and the remarkable results from it. 
There was real reason for the panic and the determined 
action of the guild of shrine-makers. 

The superstition of all Asia seemed to be con- 
centrated at Ephesus, yet it was the interests of this 
business which first caused an alarm. Demetrius clev- 
erly aroused the fears of his fellow craftsmen by 
reminding them that their continuing prosperity 
depended upon the persistency of the reverence paid to 
the great goddess, the patron of their city, and that Paul 
had made such progress with his missionary endeavors 
that he was likely to achieve, not merely their ruin, but 
the collapse of the whole system of stately and splendid 
worship, and the yielding by their city of its great 
influence and prosperity. 

The city mob in Ephesus was readily stirred against a 
Jewish or Christian preacher. The rage of the undisci- 
plined, uncontrollable mob, acting on behalf of a pre- 
tended loyalty to home or sovereign, was always the 
most dangerous foe which Christian leaders had to 
face. It may or may not have been the leasts at 
Ephesus" of which Paul had written a little earlier, but 
no more dreaded experience could well have been his. 

The craftsmen, stirred to their souls by the words of 
Demetrius, rushed out of the guild hall into the street 



110 



The Apostolic Leaders 




exclaiming, "Great is Diana of the Ephesians!" The 
crowd took it irp and re-echoed it, until, under the spell 
of an excitement which was irrepressible, they rushed 
into the great theatre capable of holding 
twenty-five thousand people, to hear fur- 
ther from their leaders, and plan con- 
certed action. On the way they picked 
up two of Paul's companions, known to 
belong to his company. 

The apostle heard the uproar and with 
a courage that kindled in the face of dan- 
ger he determined to enter the theatre 
and say what he could in defense of his 
friends and of his policy. This would 
simply have been signing his own death 
warrant in the inflamed condition of the 
public mind, hence the responsible of- 
ficials called Asiarchs sent word to him 
to do nothing of the sort. 

These Asiarchs were officials, partly 
political, partly religious. They de- 
veloped out of the necessity of devis- 
ing forms of worship which should have a political value. 
The Romans understood to the full the art of thus bind- 
ing together loyalty and religious entertainment. Each 
province of the empire was organized on a politico- 
religious basis. Of the polity thus developed the Asi- 
archs were the recognized heads. They were leading 
citizens given this high position because their elevation 
afforded them satisfaction and honor and thus com- 
mitted them to the use of their influence in maintaining 
loyalty and preventing disturbance. 

The mob was not in the mood to listen to any one 
who could not command their obedience. The Jews 
were in fear that the mob would turn upon them 
and put forward a countryman, Alexander, to speak, 
but he was not allowed to do so. Then the secretary of 
the city, a very important official, realizing the growing 
gravity of the situation, took it upon himself to quell the 



Diana of the 
Ephesians. 

From an alabaster 
image iu the museum 
at Naples. 



Chapter 28. The Riot ai Ephems 111 

populace. Probably he was the most influential man 
in Ephesus. It was his business to collect and hold the 
public revenues and to serve as the medium of communi- 
cation between the imperial government and that of the 
city. He was neither influenced by the shouting of the 
citizens, nor blind to the probable innocence of Paul, 
nor unaware of the serious consequences of the report of 
such proceedings at Kome. Declaring that Paul was 
guilty of no disrespect either in act or language to the 
goddess of the city, and warning them that the Eoman 
authorities were wont to uphold the rights of every 
citizen or visitor, he bade them disperse and quelled the 
disturbance. But Paul could no longer continue his 
work of evangelization. He left with as little delay as 
possible for Macedonia. 

Kome's impartial justice had saved Paul more than 
once in his career, and it saved him again. A strong 
and stable government is the foundation of all true 
religious development, compelling men to consult their 
reason instead of their prejudices, to follow wise leaders 
rather than act from impulse. 



112 



The Apostolic Leaders 



Chapter 29. The Primitive Church at School. 1 Cor. 
chs. 1-11. Written from E plies us, about A. D. 57. 

While Paul was busily engaged at Ephesus he did 
not forget the churches he had founded. Their inter- 
ests were very dear to him, and without doubt he kept 
in far closer touch with their development than our ex- 
isting information would indicate. 

The church at Corinth was not far away and for its 
troubles he had full sympathy. It was growing up 
under conditions which menaced its fruitfulness and 
spiritual life. In a general way every one of the Chris- 
tian churches was exposed to such condition's, but not to 
the degree of that at Corinth. The Corinthian church 




s^Sif^^ 



Old Temple in Corinth. 



From, a photograph. 



This temple was built in the seventh century before Christ, and was probably in 
perfect condition in the time of Paul. 

members were mainly Gentiles (1 Cor. 12:2) and for 
the most part were recruited from the humbler classes 
(1 Cor. 1:26). From infancy these men and women 
had been accustomed to a freedom of speech and action 
which bordered on the immoral. Corinth was noted 
in that age for its general depravity. A Corinthian 
was a synonym for dissoluteness on the stage. Under 
these circumstances, we need not wonder that excesses 
of one kind and another had to be dealt with in the 
little church in that wicked city, and that the apostle 
centered all his energy in the struggle with them. 
A variety of causes were at work in the church to 



Chapter 29. The Primitive Church at School 113 

disturb its harmonious growth. On the one hand, as a 
cursory reading of the first few chapters reveals, there 
were some who were criticising Paul, comparing him 
to the eloquent Apollos or denying his right to have any 
authority over them, even questioning his apostolate 
(1 Cor. ch. 9). Evidently the Judaizing bacillus had 
made its way across the sea to Corinth, and had begun 
its secret work of disparagement and the breaking down 
of the loyalty of Paul's churches to their leader. 

There was also a manifest tendency to split into war- 
ring factions, each adopting the name and striving to 
uphold the claims to supremacy of Paul, Apollos or 
Peter, while a fourth faction refused to honor any 
human leader and declared that they followed Christ 
only. Equally important to check were the excesses, 
born of untutored impulse and long-prevailing habits, 
manifested even in religious exercises and in church 
relations, while on doctrinal matters there was con- 
tinual necessity of simple instruction. The Corinthian 
Christians, as Paul declared, were a set of little chil- 
dren as regards Christian experience. They needed 
leadership. 

Practically no one denies the authenticity of the two 
epistles of Paul to the Corinthian church. There are 
many who think we find trustworthy evidence in our 
present epistles for the writing of at least four letters 
by Paul to the Corinthian Christians. First Corinthians 
5 :9 points to a note, at least, which was sent to the 
church before its own receipt. Our First Corinthians 
would then be the 'second writing which passed from 
Ephesus to Corinth. 

The immediate cause of the writing of First 
Corinthians is plain to one who reads the letter. It 
was clearly in reply to one from the church (7:1) ask- 
ing for the apostle's opinion regarding a number of 
questions which were dividing the church. It had been 
sent over by the hands of a deputation of three (1 Cor. 
16 : 17) and was answered categorically by the apostle. 

But he had also gotten word concerning the church 



11J{. The Apostolic Leaders 

from others who had come from Corinth to Ephesus, 
and was deeply moved by their report of factionalism, 
selfishness, excesses, the denying of the resurrection, 
and of flagrant immorality tolerated by the church. 

The apostle without delay wrote a letter which placed 
these problems in a way for being correctly solved. 
With great wisdom he did not utter a fiat and seek to 
compel every church member to obey. He rather aimed 
to reveal the broad spiritual principles under which 
each particular difficulty found its free solution. Paul's 
idea of a Christian was not one developed by obedience 
to rules, but rather by the application to life's condi- 
tions of great principles. He would remove the tempta- 
tion to the misuse of the body by exalting it as a temple 
of the Holy Spirit, never to be defiled in such ways. 

The letter begins with a beautiful salutation, as 
Christ's ambassador to those who had consecrated them- 
selves to a holy life of service, continuing with the gra- 
cious expression of his joy in their Christian vitality 
and enthusiasm. 

Paul then turned at once to the troubles of which he 
had been made aware. He first gives attention to the 
factionalism which was wrecking the unity of the 
church and sapping its strength (1:10 — 4:21). He 
met it by declaring the pre-eminence of Christ, the 
only Saviour of men. Paul could be a father of the lit- 
tle churches; Apollos and Peter could build them up; 
but the crucified Christ was their one and only Head 
and Saviour. He also declared that by following one 
teacher and shutting out the others they were impover- 
ishing and defrauding themselves, listening to a re- 
stricted message. 

The next case noted is one of open immoralit}', 
(ch. 5) of a type which not even the Greeks would ap- 
prove. The sinner was a member of the church. Paul's 
opinion regarding him was explicit. The guilty one 
should be excommunicated, until he manifested re- 
pentance. Moreover, church members should keep out 
of the intimate companionship of people of loose lives. 



Chapter 29. The Primitive Church at School 115 

Another matter which required advice was the grow- 
ing habit of taking disputes to the courts for settle- 
ment. The Corinthian Christians were in danger of 
forgetting that they were brethren in Christ (6: 1-11). 
They quoted Paul's own glowing words of spiritual 
freedom in defense of license, apparently of immor- 
ality. But the apostle reminds them that Christian 
liberty asks two questions rather than one. It not 
alone considers what may be lawful but also what is 
best. Our bodies belong to God; let us glorify Him 
through them. He who longs to honor God will settle 
the question of fornication forever. 

The apostle then replies in succession to the details 
of the questions of the church in the deputation's let- 
ter. The first one related to marriage (ch. 7). Paul 
considers this from a practical point of view. Those 
who were unmarried and could give themselves con- 
tentedly and wholly to active service he advised to re- 
main single. This capacity for celibacy was a gift, but 
one without moral value. The married he directed to 
remain faithful, not making a change of heart the ex- 
cuse for separation. 

The next question was a delicate one. Corinthian 
society was partly Christian and partly pagan. Among 
the latter every meal was consecrated by offering 'some 
small portion in private or public. It signified that the 
meal was shared by the god. All public feasts were 
thus hallowed. A Christian often felt obliged to choose 
between patriotism and fidelity to his religious convic- 
tions. With regard to this there was an honest differ- 
ence of opinion among Christians. Paul stood by the 
doctrine of liberty (ch. 8) but tempered it by love. He 
believed in being guided by one's own convictions, yet 
pleaded for Christian considerateness. 

His own example (ch. 9) was in point. Having all 
apostolic rights, he did not enforce them, because he 
desired to preach the Gospel without remuneration, 
that he might serve all men alike, and make his own 
salvation sure. 



116 The Apostolic Leaders 

Finally (10 : 1 — 11 : 1) he declares that the Christian 
life is arduous. It is a fulfilment of earnest purposes. 
Men cannot be Christians and pagans at the same time. 
It calls for clear vision and deliberate choice. He who 
truly seeks the glory of God is apt to do right. 

The eleventh chapter discusses two more faults in the 
church: the indecorous behavior of the women (vss. 
2-16) and the disorderliness at the celebration of the 
Lord's Supper (vss. 17-34). Each is settled by a prin- 
ciple. Let women do that which is seemly. Let 
brethren beware of turning the cup of remembrance 
into a cup of intoxication, and remember that they are 
brethren indeed. 

Thus in this noble letter the great apostle shows the 
Corinthians the larger and better way. He lifts them 
out of petty and selfish interests into the realm of the 
eternal. 



Chapter 30. The Supreme Gift. 1 Cor. chs. 12=15. 

While the whole of the First Epistle to the Corin- 
thians was of great value to those for whom it was writ- 
ten, the closing chapters have more of continuing value. 
In them the apostle reveals the simple grandeur of his 
thinking and the depth of his experience. It is Paul, 
the constructive Christian thinker, who could deal with 
the religious disorders of his day, admitting the ele- 
ments of sincerity and reality, eliminating that which 
was useless and emphasizing that which was essential. 
He was at his best in a kind of crisis. The necessity 
of making clear the distinction between excesses and 
exercises, or between religious self-glorification and 
spiritual gifts acted as a stimulus to his mind. With- 
out criticising the cruder manifestations of religious 
zeal, or denying their legitimacy, he revealed the larger 
value of the heavenly grace of love, and quickened an 



Chapter 30. The Supreme Gift 111 

aspiration toward it's complete embodiment in each 
Christian experience. Thus Paul made the crisis at 
Corinth the occasion for the most remarkable charac- 
terization of spiritual realities to be found in Scripture. 

It has often been said that the First Epistle to the 
Corinthians is likely to disabuse the mind of the reader 
of to-day of the notion that the primitive church was a 
continuous love feast and prayer meeting, entirely free 
from the troubles which harass the churches of the 
twentieth century. It was rather a body of meagerly 
educated believers who had to be trained slowly into a 
comprehension of the necessity or the value of many 
things which we take for granted. The members of 
these churches had passed through varied experiences. 
Many were slaves; many were very humble people, des- 
perately poor and quite unrefined; their religious ca- 
pacity was often limited; they varied greatly in the 
methods by which they gave their emotions expression. 

A superficial reading of the epistle might lead one 
to say that the church at Corinth was in need of re- 
construction. Jealousies, partizanship, the condoning 
of flagrant immorality, the growth of contentions at 
law one with another, profligacy, license, indecorous 
behavior, even at the celebration of the Lord's Supper, 
questioning of the truth of the resurrection, rivalry in 
regard to religious usefulness and recognition, — what 
a row of crudities, contentions and evils ! We have to 
remember that they were but the manifestations of a 
quickened life, and of a progressing redemption from 
ignorance and idolatry. 

Among such men and women there were certain to 
be mis judgments. They set a disproportionate value 
upon some manifestations of spiritual power. As in 
earlier days and in frontier communities in this coun- 
try the quiet and meditative or the useful aspects of re- 
ligious life were obscured. People honored unduly 
those who could "speak with a tongue." 

What this really was is not wholly clear. According 
to our present narrative in Acts ch. 2, it was at Pente- 



118 The Apostolic Leaders 

cost the power of speaking in a foreign tongue so as to 
be intelligible to any one who understood that language. 
This ability, if given, seemed to be of no permanent 
value. It did not enable apostles to preach the Gospel 
in other lands. It was at best, and whatever form it 
actually took, a sign of possession by the Spirit of God. 
So far as we may judge by the scattered references in 
the New Testament and by such a letter as this, the gift 
of tongues ordinarily was manifested in ecstatic utter- 
ance which need not have been wholly meaningless but 
was not likely to be coherent or logical. Often it was 
really unintelligible to the average listener, but could 
be given a meaning by one in perfect sympathy with the 
one who was haranguing. Occasionally, when believers 
who had the gift of speech gave it freedom all at once, 
it seemed (1 Cor. 14:23) to one unused to such out- 
bursts like a very Bedlam. 

The apostle did not undervalue the speaking with 
tongues but sought to give it an appropriate emphasis 
and setting in the three wonderful chapters of First 
Corinthians which follow the twelfth. He first called 
attention to a certain test of the reality of the spiritual 
experience back of the gifts. Absolute loyalty to Jesus 
as Lord would characterize the true Christian believer. 
This loyalty might manifest itself in various ways. 
One man has certain distinctive traits; another man 
may greatly differ from him; each may be wholly sin- 
cere in his religious life and truly devoted to Christ. 
True Christianity involves the free and joyous co-opera- 
tion of all for the promotion of their common interests 
and for the glory of God. Each one should have his 
place and his responsibility. His success should rest 
upon his actual usefulness within his proper sphere. 

Spiritual gifts are bestowed for edification of others, 
not for the exaltation of the individual. The ones most 
to be coveted are those which are most profitable. 
Prophesying, by which Paul meant either preaching or 
the giving of testimony, is far preferable to the speak- 
ing with tongues, because it does good to all. When 



Chapter SO. The Supreme Gift 119 

men get together for spiritual stimulus, each gift is 
needed, and should have expression, but in orderly 
fashion and with Christian courtesy and forbearance. 

Paul thought that all gifts were worth coveting, but 
he longed to have his disciples get the very best. Hence 
he showed "a more excellent way" in the immortal 
chapter about love. Without it all other gifts, however 
brilliant, are profitless. It heals and sweetens every 
form of life, it develops every grace. It is always 
effective, always stimulating improvement, always hope- 
ful, the mainspring of life, the test of condition, the 
reward of faithfulness. Life can bring us to no better 
achievement than an abiding spirit of love. It is the 
best of gifts. 

One other great theme the apostle considered before 
bringing his letter to a close. It seemed to him a mat- 
ter of prime importance, which he must not overlook. 
It concerned the resurrection of Christ. There were 
those in the church at Corinth who denied the resur- 
rection. To them the apostle declared first that a belief 
in the resurrection was fundamental, and second that 
the resurrection as a fact was adequately attested 
(1 Cor. 15:1-19). Those who denied it declared 
thereby that the apostles were false witnesses, that 
Christ Himself had not risen, that our hope in Him 
must be confined to this life, and that it was supremely 
foolish to live a life of privation and toil in ordei that 
men should be transformed in their lives. 

Paul touches here on a supreme value of the truth of 
the resurrection. Why should men suffer now, unless 
supported by the assurance of a future inheritance 
unfading and uncorruptible? A few men and women 
will spend their lives in human service irrespective of 
any other gain than that of doing good to tho?e in 
need. But the majority of men would live an earthly 
life, reckless and sensual, if they had no conception of 
immortality, no thought of a life beyond. 

But the question raises itself, what will the resurrec- 
tion life be like? Paul did not answer this except in a 



120 The Apostolic Leaders 

negative way, and by analogy. A seed by death attains 
its true development into a very different form. So 
through death may be set free a far better body than our 
souls have at present. What that body will be who can 
say? God's resources are infinite. It will know no 
decay, no weakness, it will be spiritual ! This new 
life will thus be the fruition of our old, natural life. 
Thus death may be faced, not merely with confidence 
and courage, but with a sense of triumph. We are 
entering upon an experience of endless and boundless 
satisfaction. 

How could the sanity and cheer of normal Christianity 
be more clearly manifested than in the deliberate judg- 
ment of these four chapters? It is a service. It 
calls for discriminating and unselfish co-operative effort, 
which gives every one his place, which affords room 
for the exercise of every gift, which supremely honors 
usefulness and which deliberately continues to the end 
in the clear consciousness of a process of character 
building for eternity. 



Chapter 31. The Great Collection 121 

Chapter 3 1 . The Great Coltection. 1 Cor. 16:1-4; 2 Cor. 
ens. 8, 9. About A. D. 57. 

One theme which never left the mind of the great 
apostle during the controversies or triumphs of these 
days was the very practical question of taking a generous 
collection in the churches, which he had been instru- 
mental in founding, for the benefit of the poor of the 
mother church at Jerusalem. To accomplish this suc- 
cessfully was very near to Paul's heart during the whole 
of the third missionary tour, ever since leaving Antioch 
for Galatia. In every letter written by him during 
this period the subject is mentioned and one or another 
group of disciples stirred to a generous emulation. The 
Galatians had already responded, the Macedonians like- 
wise. The Corinthian church had yet to complete its 
quota. 

It was not uncharacteristic of the apostle to connect 
the matter with the glorious argument just brought to 
a close. His wonderful study of the future life con- 
cluding with the glorious fact of the Christian's expected 
transformation and victory over death, a thought which 
should stir him to worthily accomplish his life's work, 
carried his readers far above the atmosphere of parti- 
zanship or discussion, of sensuality or social rivalry, of 
selfishness and pettiness to seat themselves in heavenly 
places in Christ Jesus. He urged them while still 
influenced by the spell of his appeal to have in mind the 
"collection for the saints" at Jerusalem. 

The apostle must have gone about this enterprise with 
great hopefulness but without assurance as to the result. 
No more unreasonable, dogged and obstinate people ever 
lived than the Jews. They were always the more con- 
firmed in their likes and hatreds, because they thought 
that they were honoring God thereby. The average Jew 
at Jerusalem held a special aversion for Paul, because 
he was regarded as an apostate, one who was entrusted 
'with the confidential missions of Judaism and distin- 
guished with its honors, only to suddenly abandon his 



122 The Apostolic Leaders 

own people for the despised Christians. Many Christian 
Jews hated him just as actively and bitterly because 
they believed him to be undermining the confidence of 
Christians in the things ordained of God and substitut- 
ing for Judaistic Christianity something entirely dif- 
ferent and vastly inferior. 

Even the more liberally inclined realized that Paul 
was not in their class, that he stood for a type of think- 
ing to which they were unable to conform, yet because 
of the manifest presence of the Spirit in the hearts of 
his Gentile converts they were not unwilling to recog- 
nize them as fellow Christians. 

Paul's day-dream was that he might turn this latter 
class into hearty fraternization with his disciples and 
might at least induce those who hated him to assume an 
attitude of passive approval. These enemies, however, 
he could not fathom. They might urge that the contri- 
bution be refused ; they might consider it a sort of bribe 
in return for which Paul's opposition to the law was to 
be condoned and the "equal standing of his upstart 
churches acknowledged." Eomans 15 : 31 indicates the 
uncertainty of his mind regarding this. Possibly the 
Jerusalemites would fail to see in the gift any brotherly 
love whatever. 

Yet he would, as always, do his full duty, and let 
God take care of the rest. It was while he was making 
this gift and taking the utmost pains to conciliate this 
fierce Jewish temper at any cost to himself that he lost 
his liberty. Doubtless he often wondered when at 
Caesarea in prison why God should have cut him off thus 
abruptly from his active career of service and while per- 
forming the most gracious and forgiving of deeds. But 
we who look back over his life and read the rich treas- 
ure of Christian thought packed into the three letters 
which Paul wrote at Home after several years of 
enforced reflection can see readily the reason in the 
divine mind. Paul's immediate purpose may never 
have been gained ; curiously enough, the writer of Acts 
leaves us in complete suspense as regards that matter 



Chapter 81. The Great Collection 



128 



as well as others of much interest; but the influence of 
the scheme and its outworking on his own character 
and life was not slight. 

The collection had evidently been completed when 
the letter to the Komans was written (Rom. 15 : 25-32). 
Paul took great satisfaction in the fact. Every one of 
his provincial churches had responded to his appeal. 

We cannot wonder that the Christians at Jerusalem 
could be regarded as in need. 1 Thes. 2 : 14 rather 
implies a recent Judean persecution. Jerusalem gave 
little opportunity for the earning of a living except by 





Iconium 



Philippi. 






Beroea. 



Corinth. 



Ephesus. 



Coins from the Cities in which Paxil Gathered Money for the Great 
Collection. 

Several of these are from specimens in the British Museum. 



ministering to the needs of those who were there on 
pilgrimage or by purveying for Jerusalemites. In 
either case an avowed Christian was likely to be at a 
disadvantage. Few of the community were rich ; many 
of these had been driven away by persecution at one 
time or another. Doubtless Paul had good reason to 
think that the gifts were really needed. Whether they 
would be accepted was another question. 



124 The Apostolic Leaders 

Paul urged the Corinthians more than once to activity 
in raising this gift. Many of the members were slaves 
without any stated income. Paul suggested that each 
one at his own home should lay aside each Lord's day, 
when the action could be deliberate, the sum which he 
could spare. He did not himself wish to raise the 
money by appeals in person/but to have it a "grace" on 
the part of those who should give, a gift conscientiously 
made, a true act of worship to God. 

Paul's discussion of giving in 2 Cor. chs. 8, 9 was 
a marvelous handling of a delicate theme. How deftly 
he praised the Macedonians for their generosity, declar- 
ing it to be a fit expression of their joy in Christ ! How 
beautifully he instanced the sacrificial life of Jesus as 
motive for Christian generosity even to the point of 
self-sacrifice; how wisely he declared the freedom, the 
readiness and the fraternity which must work true 
liberality. He was true to his habit of giving great 
reasons for ordinary acts. To him this Christian liber- 
ality ranked as an act of faith and of brotherhood. 

The privilege of giving is an idea reserved for 
Christian thought. Men have always been liberal, but 
for selfish reasons. If it is to be a "grace," there must 
be no other end in view than the promotion of the 
kingdom and the blessing of men. Many have then 
realized the truth of the word of our Lord which the 
apostle quoted that to give is far more blessed than to 
receive. 



Chapter 32. Paul's Appeal to the Corinthians 125 

Chapter 32. Paul's Tender Appeal to the Church at 
Corinth. 2 Cor. 4 : 16 — 6:10. Written during the 
second tour in Greece, about A. D, 57. 

No epistle written by Paul is simpler of construc- 
tion and easier to comprehend than Second Corinthians, 
yet none raises more questions of an interesting if not 
absolutely vital character. One who reads it carefully 
notes with some surprise the marked changes of theme 
which indicate its three great sections. Each of these 
sections is complete in itself, and might be taken quite 
by itself as an independent production. The first sec- 
tion consists of chapters one to seven inclusive. It takes 
for granted a real repentance on the part of the church, 
explains Paul's failure to visit them at the appointed 
time, expresses gratification over the outcome and 
declares a continuing and deepening affection which 
gives the apostle new courage in his work. 

There were those in the Corinthian church who had 
been bitter against him, not hesitating to decry his 
right to reprove its members, on the ground that he was 
no real apostle, but only one permitted by the apostles 
to engage in mission work. While refuting this charge 
Paul makes a noble declaration concerning the glorious 
work of the minister of Christ Jesus. 

The second section includes chapters eight and nine. 
It refers wholly to the generous gift which Paul desired 
his churches to make to their poorer brethren at 
Jerusalem. 

The third section consists of chapters ten to thirteen. 
It differs widely in tone and in intensity from the sec- 
tion preceding. Some students have realized this differ- 
ence so keenly as to pronounce it impossible that Paul 
could have written these chapters as a part of a letter 
to which chapters one to seven belonged. These later 
chapters take up distinctly the charges made against the 
apostle and with indignation and scorn elaborate a 
defense. While we sympathize with the great leader, 
wounded to the quick by the sneers of those who once 



126 The Apostolic Leaders 

had been proud to receive his notice, we cannot but be 
glad that he was given occasion to make so magnificent 
a self-defense. Paul's words furnish a side-light upon 
his career of the greatest value to his biographer. 

These last four chapters correspond in subject matter 
to the letter to which Paul refers in the eighth verse of 
chapter seven, a "stern and highly painful letter/' One 
of such a character must have been written by the apos- 
tle between First and Second Corinthians. The ref- 
erences in the early chapters of Second Corinthians 
cannot fairly refer to the first epistle. This last letter 
may be represented by 2 Cor. chs. 10-13, or the sudden 
change in attitude in the epistle between chapter seven 
and chapter ten must be explained by a resumption of 
his unfinished task by the apostle when in a very 
different and far more militant mood than that which 
filled his soul when dictating the earlier chapters. The 
question is in no way important. Paul beyond question 
wrote at least four letters to the Corinthian church. 
That portions of two of these letters became united as 
one is not an impossible supposition. 

The great theme of the first seven chapters, called out 
by the glad news brought by Titus to Macedonia, is 
apostleship. Paul declares that there is no need that 
he should commend himself, since his Corinthian 
Christians themselves were his living letters of com- 
mendation. They by their lives were continuous testi- 
monials to his apostolic power, for they had been its 
result. God had given him the needful wisdom and 
strength and made him adequate to his ministry. 

Thus the apostle comes to a setting forth of his own 
conception of "the ministry of Christ," its character, 
motive, and persisting support (3:5 — 6:10), which 
has given inspiration and confidence to generations 
without number of those who have followed in his steps. 

Paul's idea of the Gospel which he was preaching is 
suggested by the descriptive terms he uses. He glories 
in being the minister of a "new covenant" (3:6), not 
of the letter but of the spirit, aiming not at mechanical 



Chapter 32. Paul's Appeal to the Corinthians 127 

fidelity to God but to impart real loyalty. This new 
ministry far surpasses the old because instead of 
declaring penalties it aims to upbuild in righteousness 
(3:9) and to bestow forgiveness and freedom from sin. 
The law was glorious, but its glory is not to be com- 
pared with the surpassing splendor of the Gospel. 
Moreover, the herald of the Gospel may speak without 
reserve or concealment. His message makes for 
freedom. He seeks for nothing but the truth as it is 
gloriously revealed through Christ. Contemplating 
that ideal he is gradually transformed into its likeness. 

One with such a theme has no reason for cunning or 
deceit or lack of courage. It is "veiled" (4:3) only 
to those who have become self-blinded through delib- 
erate sin. The heavenly vision of the glorious face of 
Jesus is like the gift of light on the creative morning 
(4:6). 

My ministry, continues Paul, is one of weakness and 
tribulation, but these things are cheerfully endured 
because of the ends in view (4:1-15). He who has a 
vision of God and of the abiding glory of the life to 
come looks upon sufferings or disappointment as but 
trifles (4:16-18). Moreover, our certainty through 
God's assurance that bodily death is but an immediate 
entrance into the presence of Christ makes it our one 
ambition to do that which is well-pleasing to Him 
(5:1-10). 

"Whatever my motives may seem to be, I am aiming 
to win men to holy living. The sense of Christ's great 
love for men has been the compelling motive of my 
service, ever since I saw that His saving death meant 
that they whose lives are transformed through Him 
should henceforth live unselfishly and for His sake. 
One who knows Christ in spiritual fellowship observes 
the world from a new and higher point of view. To 
bring this about is my constant aim" (5: 11-17). 

This ministry is, therefore, one of reconciliation and 
fellowship with God. Do not cripple or thwart it by 
unchristian lives. "That it has been sincere and zeal- 



128 The Apostolic Leaders 

ous I have given abundant proof through sufferings and 
toils, through the purity, gentleness and godliness of 
my life, through the success of my service with men. 
Whatever my experiences, they have only served to 
quicken and define my ministry unto all." 

These glorious yet touching words of the apostle have 
given inspiration to many a one who has sought to 
become one that ministers to his fellow men. They give 
expression to the joy and confidence which belongs with 
the higher life of unselfish faith. Their message is for 
every Christian man and woman who is struggling to 
serve. 



Chapter 33. Paul's Defense of his Apostolic Authority. 
2 Cor. 11:21 — 12: 13. 

The apostle Paul was one of those who achieve the 
aims which they set before themselves but hesitate to 
speak of what they have done. No theme was of 
less interest to him than the question of his own merits. 
But the time may come for any great leader, when ho 
must make clear his position and his right to lead or 
else yield much, if not all, that he has gained to those 
whose enmity and criticism is due to their jealousy. 

Paul did not expect to have all men adopt his point 
of view. He met honest opposition without complaint. 
He endured like a soldier the hardships entailed by his 
spiritual campaigns, 'serene in the belief that his would 
be the ultimate victory. He was sensible enough to 
presume that one who represented ideals such as his 
would meet with every species of persecution. P>ut he 
was sensitive over accusations that raised anv barrier 
between him and his converts, putting him before them 
in a false light. 



Chapter 33. Paul's Defense of his Apostleship 129 

His enemies in the Corinthian church had been par- 
ticularly bitter and contemptible in their methods. 
The spirit of factionalism had led them into habits of 
disparagement, the full effect of which Paul encoun- 
tered. The calumnies which he had silenced in the 
Galatian churches were given renewed expression at 
Corinth with additions. Here, as there, his enemies 
declared that he was only a second-hand apostle, deriv- 
ing his authority and even his message from the "pre- 
eminent" (2 Cor. 11:5; 12:11) apostles. They thus 
excused themselves for opposing his will. They went 
on to declare that, because of his own conscious inferi- 
ority, he feared to come to Corinth to confront his oppo- 
nents, as a true apostolic leader would do, and that, 
for the same reason, he did not venture to claim the 
support which was always accorded an apostle. Thus 
Paul's own tenderness for the converts who were dear 
to him and his generosity toward the church gave occa- 
sion for charges that could not but rankle in the mind 
of one accused. 

They also seem to have spoken slightingly of his 
personality and of his courage, saying that Paul was a 
terrible fellow a long way off from the scene of action, 
putting all manner of brave words into a letter 
(2 Cor. 10: 10), but a humble and apologetic figure in 
the presence of those who knew him well. His retort 
(10:13-15) is a masterpiece of mingled irony and 
plain speaking. He was at all events a match for the 
Corinthian church. 

Much of this kind of talk the great apostle would 
have turned aside with a keen, well-chosen thrust, 
serving to put the argument of his opponents into a 
ridiculous light— a species of verbal warfare at which 
he was apt — but when they went so far as to decry his 
spirituality, declaring that he "walked in the flesh," 
pursuing his own worldly and selfish ends, he felt that 
a crisis had been reached and that he must declare 
himself. 

These chapters contain, not a defense of himself alone 



ISO The 'Apostolic Leaders 

but an appeal to the loyalty of his converts. Paul was 
sure that when they gave themselves a chance to reflect, 
the truth would be clear to them. He wrote with no 
vindictiveness, but "in the meekness and gentleness of 
Christ." He was willing to plead with them to so order 
their conduct that he would be spared the necessity of 
demonstrating in person the falsity of the slanderous 
charges against him. 

But the crisis indicated by these chapters was an 
acute one. Severe indeed had been the outbreak of 
hatred against Paul which impeached his honesty of 
purpose, stopped at no personal slander, and sought to 
make him a reprobate before his own disciples. It 
centered evidently in a little coterie of men, who had 
possibly come in from the outside, representing the 
Judaizing faction in the church at large, had intrigued 
for leadership and were seeking to undermine the loyalty 
of the church at Corinth toward Paul. His stirring 
appeal brought the church to its senses again, and put 
an end to the influence of the disturbers. Whether 
these chapters are to be counted as the third epistle to 
the Corinthians and regarded as the letter referred to 
in the first section (2 Cor. 2:4; 7:8), the epistle of 
commendation (2 Cor. 3: 1), or are to be considered as 
a part of the fourth letter to the church, the third hav- 
ing been entirely lost, is a question sufficiently argued 
in the last chapter. 

Out of a full heart bursts the apostle's first long 
sentence (2 Cor. 10:1,2). His indignation, its 
restraint, his resentment at the imputation of cowardice 
and his resolve to return, if need be, to administer pun- 
ishment are given simultaneous expression. They 
charged him with "walking after the flesh," that is, 
with working for his personal interests. He replies that 
of course he is but human and yet that in his Christian 
warfare he uses divinely powerful weapons. Their out- 
look had become pitifully narrow (10: 7). They were 
forgetting that when it came to evangelistic compari- 
sons it was not Paul who would be shamed (10:8). 



Chapter S3. Paul's Defense of his Apostleship . 131 

Without presuming, however, to claim a place by the 
side of his detractors (10:12), he would remind the 
Corinthians that he at least measured up to them, for 
they were his spiritual children. 

His motive in rehearsing his services to the church 
was impersonal. He feared that the church would 
accept another "gospel" and cease to be unwaveringly 
loyal to Christ. Except, perhaps, in skill of speech, he 
yielded precedence to no one. He differed from other 
teachers only in that he supported himself. He did this 
that he might imitate the self-sacrifice of Christ. In 
contrast to the violent behavior of his critics toward the 
church (2 Cor. 11:19-21) his demeanor may have 
seemed weak. But in whatever they were glorying, he 
surpassed them, be it in lineage, knowledge, experience, 
sufferings, or sympathy for all in need (11:22-28). 
Nay, he had, many years before, been through a sacred, 
indescribably blessed experience in heavenly places, a 
secret of his inspiration for service, a temptation to 
spiritual pride, the cause of his sharpest trial, some 
humiliating and recurrent malady, the nature of which 
we can only conjecture. But along with the painful 
reminder came the cheering assurance of God's abiding 
grace and help (2 Cor. 12:2-10). 

Once more Paul appeals to their good sense. Wherein 
had his ministry failed? His one objective was their 
souls' good. "Not yours, but you" (12: 14). He also 
declares explicitly that if he finds the church on his 
arrival upholding sins of self-will and self-indulgence, 
he will use his disciplinary authority without reserve 
(12:19—13:10). 

This "apology" is a powerful argument for Paul's 
nobility of character. He exalts Christ, not himself; 
he glories in serviceableness not in supremacy; he 
reproves, yet with the gentleness of a true Christian 
pastor; he rejoices that God's grace keeps pace with 
every affliction. It went to the heart of his converts; 
they remained thereafter wholly loyal. 



132 



The Apostolic Leadei 



Chapter 34. Pawl's Letter to the Church at Rome. Rom. 
1:1-17; 15:14=33. Written from Corinth about 
A. D. 58. 

Paul did not long delay in following his last letter to 
the Corinthian church from Macedonia to Corinth. 
There he remained three months (Acts 20 : 3). During 
these months, and probably during the last one, he 
wrote the wonderful epistle to the church at Rome 
which an early writer regarded as presenting "the whole 
tenor of the Scriptures." 

Ever since he was at Ephesus, Paul had been looking 
forward to a visit to Rome (Acts 19:21). He was 




View in tae Scalar Fcr^m 

The seven columns in the foreground are all that remains of the splendid temple of 
Saturn, which was the Roman treasury in the time of Paul. 

beginning to feel that his pioneering work in the East 
was well along, if not completed. From Jerusalem and 
round about even unto Illyricum he had "fully preached 
the gospel of Christ" (Rom. 15:19). No longer had 
he any available new territory (Rom. 15:23) to ex- 
plore and organize — territory, that is to say, in cyhich 
he was obviously the proper type of missionary. 

He had many reasons for desiring to visit Rome. A 
citizen of the world in the finest sense of that term, he 
regarded the imperial capital as the great center of all 
kinds of influence. A missionary who had labored with 
such success at Antioch, Corinth and Ephesus would be 
strongly attracted to the queen city of all. 



Chapter 34. Paul's Letter to the Romans Job' 

We do not know how strongly he was drawn to the 
church itself, for we know practically nothing about its 
history. The traditions concerning it are certainly of 
little value, while conjectures are varying. It may have 
originated through those who, when "scattered abroad 
went everywhere preaching the word" (Acts 8:4). 
Christians drifted to Rome and gradually got together, 
forming a church. From the allusions in the epistle it 
may be conjectured that the bulk of the members were 
Gentiles, so that without hesitation the apostle might 
send to them a letter of this kind. 

The epistle is a many-sided one, hardly to be summed 
up in one word. It is more of a deliberate unity than 
any letter previously written. It is the systematic expo- 
sition of the Gospel which he preached, not a letter, 
really, so much as a treatise. Some have attributed 
this peculiarity of Eomans to the importance and situ- 
ation of the church at Rome, it being essential that it 
should receive a correct impression of all that Paul 
stood for in view of his approaching visit and anxiety to 
be properly understood and received. Others, having 
in mind the perilous journey which he was about to 
undertake, explain its completeness of argument as a 
sort of written formulation of his views that they might 
be preserved. Still other interpreters explain the char- 
acter of Romans as an attempt on the part of the 
apostle, in view of rumors that had come to him (Rom. 
16 : 17-20), to forestall the divisive and disturbing influ- 
ence of some Judaizers who were making themselves felt 
in the church. 

Whatever the reason that impelled Paul, we may be 
profoundly grateful that he felt himself at this period of 
his career compelled to state in exact and final fashion 
his reasons for preaching salvation through Chriet alone. 
For years he had been justifying this Gospel to congre- 
gations without number. Though he knew it not, his 
controversial career was nearinsr an end. The letter to 
the Roman Christians put into permanent form the 
result's of these years of argument. It gave an answer 



134 The Apostolic Leaders 

to the Jew who rested upon the divine origin of the law, 
and encouraged the Gentile who felt in his heart that 
forgiveness had been given him through the grace of the 
Lord Jesus. It expressed the present and prevailing 
duty of the Christian believer. It is and yet is not the 
greatest of the letters of Paul. The judgment of the 
student regarding it will be determined by his bent of 
mind. The admirer of a well-sustained argument 
regarding important problems in religion will declare 
the letter to the Eomans a masterpiece. Nor is it 
devoid of deep feeling and grand enthusiasm. The 
Paul who penned it was not a recluse bending over his 
manuscript, but a mighty pioneer who planned to win 
the world for Christ. His majestic religious purpose is 
as impressive as his argument. 

As usual the letter opens with an elaborate salutation 
and thanksgiving. In the former (1:1-7) Paul declares 
his apostolic call to preach the Gospel; in the latter 
(1: 8-15) he recognizes their faithfulness and expresses 
his desire to work among them with a Gospel message 
which they will welcome, viz., the opportunity of salva- 
tion through faith for every man (1:16,17) whether 
Jew or Greek. 

The apostle then exhibits sin as a universal fact to be 
taken for granted, not alone among the unevangelized 
heathen (1:18-32) but among the instructed Jews 
(ch. 2). The latter have an advantage (3:1, 2) but 
their unbelief is unjustifiable (3 :3-8). All men are 
guilty in God's sight (3: 9-18), as the Scriptures imply 
(3:19,20). No one can win salvation for himself by 
his works. 

From 3 : 21 to 8 : 39 is the positive argument to prove 
that salvation is a free gift of God bestowed through 
faith in Christ alone. The faith method of salvation 
was revealed by the Old Testament and accomplished 
through Christ (3:21-31). Abraham was saved by 
faith, not by works ; and believers, his spiritual children, 
inherit through faith not through the law (ch. 4). The 
assurance of salvation gives peace and hope and joy to 



Chapter $4. Paul's Letter to the Romans 135 

every one. It will be made complete since God's grace 
outmatches the power of sin (ch. 5). The Christian is 
not thereby enabled to disregard the moral law, but as 
he comes into fellowship with Christ he enters upon a 
life of holiness (6:1-14). His freedom from the law 
is not a freedom to do wrong (6: 15 — 7: 6). The law 
was merely a useful instrumentality, not an end in 
itself. It reveals the character of sin but cannot deliver 
men from sin (7: 7-25). The Christian, living the life 
of the Spirit, is assured peace and immortality. AD. 
the resources of God's grace are his (ch. 8). 

Was God's providential relationship to Israel a 
failure? Only as Israel has failed to accept the 
Messiah. But the true Israel is the result of a historio 
selective process, and God in rejecting the nation is not 
refusing to honor His pledge (9:1-29). The Jewish 
race sought 'salvation through works and rejected the 
easy conditions of faith (9:30 — 10:21). Their atti- 
tude hastened the salvation of the Gentile world, that 
Gentile and Jew alike might share God's final blessing 
(ch. 11). 

In view of the divine goodness may every one recon- 
secrate himself (ch. 12). Let him do his public duties 
honorably (ch. 13). Let him deal with fellow Chris- 
tians in all forbearance (14 : 1 — 15 : 13) . These are the 
ideals I am longing to set before you in person 
(15:14-33). 

A truly noble outline of a world-wide Gospel of 
redemption by faith and re-creation by the Spirit. 
"Verily no man can read it too oft or study it too 
well" (Tyndale). 



136 The Apostolic Leaders 

Chapter 35. The Assurance of the Christian Believer. 
Rom. ch. 8. 

The great epistle to the Eomans cannot be dismissed 
in one quick analysis. Its depth of thought and mar- 
velous insight into experience is realized only by those 
who take the argument more in detail. We may well 
afford, therefore, to dwell in particular upon the three 
great chapters, six to eight, which show what Paul 
really meant by justification by faith. Then, as now, 
the zeal of men for phrases and arguments not infre- 
quently led to the obscuring of actual facts. Paul's 
arguments might well be misunderstood by many who 
heard them for the first time, and regarded as encour- 
aging moral wrong. 

After setting forth the universal sinfulness of men, — 
Gentile and Jew alike, — and their need of divine 
righteousness, the apostle had shown that this right- 
eousness was put within their reach through the 
redemption which is in Christ, that it is appropriated 
through faith in Him, thus giving no one an oppor- 
tunity to boast over his salvation, and making it free to 
all on identical terms. He further showed, citing the 
example of Abraham and the testimony of David, that 
this conception of salvation not only does not upset but 
rather establishes the religious relationship under which 
Abraham lived; it illustrates, extends and confirms it. 
Happy, then, are they who are conscious of being made 
right with God through faith. The love of God becomes 
very real and present to them and their future blessed- 
ness is assured. 

Passing over the obscure digression (5: 12-21) which 
draws a comparison between the universal reign of sin 
since Adam and the universal forgiveness through 
Christ, we note that the apostle in the next three chap- 
ters sought to address the moral consciousness of human- 
ity and to show that justification through faith in Christ 
was in no sense whatever a warrant for license. Dr. 
Denney puts the argument concisely in these words: 



Chapter 85. The Assurance of the Believer 137 

"Chapter six shows that the Christian, in baptism, dies 
to sin ; chapter seven, that by death he is freed from the 
law, which, in point of fact, owing to the corruption of 
his nature perpetually stimulates sin; chapter eight, 
that the Spirit imparted to believers breaks the power 
of the flesh, and enables them to live to God/' It will 
be worth our while to go over the argument more in 
detail. 

Two clever rather than substantial objections to Paul's 
theory of salvation would occur to one brought up under 
a theory which laid full stress upon man's responsibility 
for his acts and the bearing of those on his relationship 
with God. If God's grace, one might say, keeps pace 
with human sinfulness, why not sin the more, so as to 
evoke the more grace? Such a conception ignores the 
real character of the Christian life. The Christian 
enters into a fellowship for life with Christ which means 
a complete breaking off of relations with the old life of 
sin. He dies to sin and is resurrected to holiness and a 
pure, moral life. He lives henceforth, like Christ, a 
Godly life. 

Again, such an one might say, if we are not under 
law but under grace, are we not free to sin? Not so, 
because we are servants of righteousness and bound to 
conform to its ideals. Instead of using our bodily 
powers for selfish and wicked ends we should make them 
promote holiness of life, a life which becomes eternal. 

Getting free from the bondage of the Old Testament 
law is accomplished by death. Just as a wife is made 
free by the death of her husband to enter into new rela- 
tions with another, the marriage bond being dissolved 
by death, so the Christian by his moral death to sin is 
freed from his bondage to sin and made free to serve 
his new Master, Christ, with joy and serenity (7; 1-6). 

Let us not infer, however, that the law is evil. Not 
at all, but it has been the occasion of awakening the 
consciousness of sin (7:7-13). Life under the law 
comes to this in experience that when one wishes to do 
good^ evil is ever present with him, and the law does 



138 The Apostolic Leaders 

not enable him to conquer sinful impulses. In fact, 
evil propensities gam the victory often over deep and 
true moral desires, making one the hopeless slave of sm. 
There is no release except through Christ (7 : 14-25). 

Now the contrast between the old life under the law 
and the blessed life which the Christian may lead is 
sweepingly complete. The life of the (Spirit is not a 
life of continual struggle against a dominating law. In 
Christ, God sent a new saving power into the world and 
brought to an end the claims and the authority of sin 
for those who are united to Christ (8: 1-4). The one 
who has been justified by God's grace in Christ is one 
who has surely begun to live a good life in the Spirit 
(8:5-11). 

This life of the Spirit creates in us a new nature. By 
a sort of adoption we become a part of the true family 
of God, a relationship that quickly becomes more and 
more real. As God's children we naturally inherit the 
great blessings of His kingdom, and therefore share in 
the 'sufferings which a faithful adherence entails 
(8:12-17). 

Of the blessedness to which the Christian may look 
forward there is on every side an eager expectation. In 
some sense inanimate creation seems to be awaiting it; 
its hope and promise are involved in the very constitu- 
tion of things. When the curse is wholly lifted from 
man, it will be lifted from nature also, and man will 
find himself in a new world matching his new condi- 
tion (8:18-22). 

The Christian, too, is looking always ahead. What 
he has already experienced is but the foretaste of heaven 
itself. Only by death, when he has exchanged his mor- 
tal body for an immortal one, can he possess the full 
privileges and joys of sonship (8:23-25). 

Moreover, the Holy Spirit intercedes for the Christian 
in his deep need, understanding and expressing that 
need in ways which only God can fully understand. 
This is the Spirit's constant aim. What a prospect this 
extends to the sincere believer ! He is sure of the fore- 



Chapter 35. The Assurance ef the Believer 139 

seeing, unchangeable love of God, which follows him 
continuously (8:^0-30). 

This leads to a glorious conclusion. In the light of 
all this certain blessedness, how insignificant become 
the sufferings we encounter! Redemption implies 
divine care for the redeemed. When God gives His 
Son, He gives the universe too. In spite of all impedi- 
ments, God's chosen ones will be carried through. No 
one can condemn them, since Christ died, rose, and 
intercedes for them. No hardship or suffering, not even 
death, nothing that God has made can do more than 
give us deeper and more thrilling experiences of the 
love of Christ (8:31-39). 

One great thought of these three wonderful chapters 
is that justification and moral righteousness are co- 
existent and inseparable. The new life in the Spirit 
begins the moment a real forgiveness from ein is 
attained. The evidence of the deliverance is the actively 
righteous life. 

Another thought, equally great, is that of the place 
in the Christian's life of the victorious spirit of love. 
Love is stronger than law. The one who, though con- 
scious of weakness, deliberately chooses to follow the 
pathway of faith and love and holiness, has assurance 
of success. 



140 The Apostolic Leaders 

Chapter 36. The Last Journey to Jerusalem. Acts 20 : 3— 
21 : 16. About A. D. 58. 

The subject of the journey ings of the apostle Paul to 
the mother city, Jerusalem, their number, dates and 
purpose is one which may never be decided to the entire 
satisfaction and acceptance of New Testament scholars. 
Of this particular journey and its right to be called the 
last one which the apostle made to Jerusalem there is 
no question whatever. 

It was a journey for which he had long been prepar- 
ing, and to which he had alluded, again and again, in 
the letters of these active years. By it he hoped to 
carry out a scheme which had long been in his mind 
for uniting fraternally his churches with those in 
Palestine. He desired, if possible, to be the means of 
healing the breach to which his own work and words 
had given the chief occasion. He hoped to make such 
proof of the genuineness of the Christian virtues in the 
hearts of his converts that even the bigoted and deter- 
mined brethren at Jerusalem would be unable to reject 
it or to continue their attitude of suspicion. 

Paul had arranged to sail from Corinth for Jerusalem 
at the opening of navigation, hoping probably to reach 
Jerusalem by Passover, but the discovery that a Jewish 
plot had been laid against him, a plot, perhaps, to be 
executed on the ship which would have been crowded 
with pilgrims, Jews of Corinth and Asia, his sworn 
foes, made him change his plans so as to reach Jeru- 
salem by a different route and at a later date. 

Quite a number of men were preparing to accompany 
him. These were the chosen representatives of the vari- 
ous groups of churches, sent by them at Paul's request 
to make the journey with him and to witness the out- 
come, so that there 'should be no chance for such 
malicious charges as, to his cost, he had found even his 
own converts capable of. A question of the correct read- 
ing of Acts 20:4, 5 makes the actual course of their 
getting together a little obscure, but it is clear that they 



Chapter 86. The Last Journey to Jerusalem 141 

all met at Troas, whither Paul came after a hasty visit 
to the churches in Macedonia. 

The narrative of the voyage to Jerusalem is vivid 
and valuable. It is again in the words of an eye witness, 
for the interesting first personal pronoun begins once 
more with verse five. We do not read much relating to 
the companions, since the author of Acts was interested 
mainly in Paul, the leading personality in all these 
events. Altogether they must have made quite a com- 
pany, for the church at Corinth and perhaps those of 
Cilicia and the mother church at Antioch were sharers 
in the enterprise. 

The stay at Troas continued for a week, and concluded 
on Sunday evening. It is most interesting to note this 
earliest reference to the "first day" as being marked out 
by the Christian church as the special day for public 
worship and in particular for the regular celebration of 
the communion in the "breaking of the bread." It was 
possible, as Ramsay long since pointed out, fcr the 
company to remain with the church at Troas even until 
far into the night, since the proper wind from the north, 
with the advent of which their ship would set sail, could 
not be expected before daybreak. The rest of the party 
joined the vessel at its anchorage, but Paul lingered, in- 
tending to go overland to Assos, below the cape around 
which the vessel had to sail. 

A curious incident happened at Troas during the 
prolonged service of the evening. A young man, 
belonging, doubtless, to one of the Christian families of 
Troas, and probably coming to the service after a day of 
toil, was so overcome by drowsiness that he fell out of a 
window and was taken up for dead. The apostle assured 
the friends that he would live, and continued the dis- 
course. Whether the narrative intends that it should 
be understood that Paul wrought a miracle of healing is 
not wholly clear, but at all events the young man recov- 
ered, and that which might have cast a blight over the 
farewell of Pnul to his followers became rather an 
occasion of rejoicing. 



142 The Apostolic Leaders 

The story of the voyage proceeds clearly enough as 
far as Miletus. Eamsay explains the straight course to 
Miletus and the delay there instead of at Ephesus by 
supposing that the ship in which the company took 
passage from Troas was due to make one stop only 
between Troas and Patmos, and that at Miletus. The 
delay at Miletus would give just time enough for com- 
munication with Ephesus, whereas a stop at Ephesus 
might cause a considerable delay, not to mention 
possible dangers or complications. 

He lost no time in despatching a messenger from 
Miletus to summon the leaders of the church at Ephesus 
to join him. They responded at once, so that he had 




Xu 







Earns at Miletus. 

The arches are on the site aS the ancient city. The harbor in which rani's ship lay 
was in the central part of the picture. It is now mostly rilled up with mud. 

one last opportunity for an interview, which none among 
them would ever forget. 

In the report of this conference, condensed as usual 
into a discourse which at best but broadly represented 
the earnest words of that night together, Paul gave 
frank expression to the forebodings which pressed upon 
his soul. He was sure that it was the Lord's will that 
he should go to Jerusalem, but he also realized that some 
fresh test of his courage and faith would present itself. 
He was, like a true pastor, more concerned for them, 
left without his helpful guidance, than for himself. 
Reminding them of the zealous and unselfish character 



Chapter 36. The Last Journey to Jerusalem 143 

of his ministry when among them, and declaring that 
they might never see him again, he affectionately and 
solemnly appealed to them to be faithful, generous and 
sincere shepherds of the flock of God, praying that God 
would uphold them in their service. It was such an 
address as we might expect from the great apostle, 
tender, intense and stirring. It broke their hearts to 
think that such a leader was going to meet a fate 
unknown. 

Paul did not lack other tests of his fixedness of pur- 
pose and courage. At Csesarea he received unmistak- 
able confirmation of his own forecasts. The whole 
Christian community united in pleading with him to 
keep away from Jerusalem, and his comrades added 
their petitions. All manner of specious reasons were 
adduced for permitting his companions to execute the 
mission and saving himself for the needed work of 
evangelization. No doubt they urged him to sail for 
Eome, promising to quickly follow him thither with a 
message of success. But Paul was not to be deterred 
from following his conviction that he himself was sum- 
moned to Jerusalem. So at last they yielded and all 
set out for the city of Jerusalem. 

This voyage narrative throws a vivid light upon the 
true grandeur of Paul. He was made in heroic mould. 
The prospect of sufferings never affected his course in 
the least. He was not his own man, but Christ's man. 
He found his highest joy in executing the Master's will, 
whatever that might imply. He was never foolhardy, 
but he would not allow danger to interfere with duty. 
All lives may be made heroic on this simple principle. 

It meant much to him of comfort that he could truly 
say on looking back that no one could accuse him of a 
selfish or slack or superficial ministry. Always lie had 
aimed to do his best for others, entering into their 
experiences and leading them to God. There is no 
joy in life quite equal to that of the consciousness of 
first-rate service to one's fellow men. It is reachable 
by all, .even by the humblest and least experienced. 



144 The Apostolic Leaders 

Jesus Himself said it was but the giving of a cup of cool 
water, the doing for the love of it of simple service in 
the Master's name. 



Chapter 37. Paul's Disappointing Visit to Jerusalem. 
Acts 21 : 17—22: 22. About A. D. 58. 

At last the apostle and his company had reached the 
goal of his long deferred hopes. He was again at the 
city where so many experiences, fruitful for good and 
for evil, had come to him. Without knowing it himself, 
he was at another great turning-point in his career of 
much significance in history. 

The leisureliness of the last stage of his trip may 
well indicate that he and his company found themselves, 
after all, in good season for the great feast of Pentecost. 
Jewish pilgrims from all parts of the world were in 
Jerusalem. Not a few of these were Paul's bitter 
enemies; all were excited over exaggerated and twisted 
reports of his teachings. From the standpoint of per- 
sonal safety Paul might as well have entered a den of 
hungry lions as the beautiful city crowded with those 
who had fresh reasons each year to regard him as the 
greatest obstacle to their dreams of a universal Judaism. 

His first experience, however, was one of friendship 
and fraternity. The Christian leaders received him as 
one of themselves. Accordingly, on the day follow- 
ing his arrival, Paul and his whole party were received 
by James and the elders. Since there is no mention of 
the apostles, it may be assumed that they were not pres- 
ent. The acknowledged leader of the Christian church 
at Jerusalem was James, the Lord's brother, a very 
strict upholder of the law. Before him and the other 
men of influence Paul gave a detailed account of his 
ministry in Syria, Galatia, Asia, Macedonia, and Greece. 
His hearers were stirred to enthusiasm, and determined, 
then and there, to bring about an understanding con- 



Chapter 37. Paul's Last Visit to Jerusalem 145 

cerning him among the great body of Jewish Christians 
which would enable them to hear this inspiring ac- 
count of the progress of the Gospel among those who 
had been unbelievers. 

The cause for the persistent hatred toward Paul of 
all partisan Jews was due to the report that he was 
teaching, not Gentiles alone but the Jews whom he 
found in other countries, that they should no longer re- 
gard the Mosaic law as binding. This idea was not with- 
out justification on their part, yet it was not fair to 
Paul. He taught freely that the keeping of the law 
was not essential to salvation, but he did not advise 
those who had been born Jews to neglect its require- 
ments. However, an outcry against him even among 
the Christians was to be anticipated, and this the leaders 
wished to avoid. So James and the others proposed 
that he make a demonstration of his readiness to act un- 
der the law. Paul was yielding no principle here. He 
had made a vow only a short while before. The conclu- 
sion of that vow would formally be in some ceremonial 
of Judaism, best of all at the temple at Jerusalem. He 
was thus acting no part in consenting to the scheme pro- 
posed by the friends. He was making a concession, but 
one which he could rightly regard as harmless. He had 
but to join a party of Nazirites and pay their expenses 
in order to manifest his friendliness for Judaism and to 
prove his patriotism. It was a prudent course, but not 
an unprincipled one. Paul ran some risk of misrepre- 
sentation among his own converts, but his act was wise, 
friendly and Christlike. 

It is interesting to note that, so far as the evidence 
goes, this scheme was successful in impressing the 
Christians at Jerusalem with a conviction of Paul's sin- 
cerity and wise leadership. The writer of the narrative 
in the Book of Acts evidently regarded the series of 
events as ordained of God and conducted by Him. 

The apostle's plan was interfered with by the attack 
upon him of some non-Christians from Asia whose en- 
mity he had escaped not long before. They were ready 



146 



The Apostolic Leaders 



to seize upon any pretext for attacking him. When his 
week of. purification was drawing to a close, these Jews, 
who recognized him as their enemy, with strong appeals 
to the prejudices of the Jews, aroused a frenzied mob. 

They identified 



fMHOENAAAADrDHEEnO 
PEYEI0AIENTOITCMIE 

I F1TQEPQ^TPY#AKTOYPJ 
i nEPIBOAOYOI^ANAH 
laOHEAYTQIAITKEEI 
LTAIAIATOEZAKQAOY 



in 



One of the Tablets on the "So 
Temple, 

The " Soi-eg" was a low stone balustrade marking the 
boundary between the outer and inner courts in tue tem- 
ple. On it were tablets bearing inscriptions in Greek and 
La:in forbidding Gentiles to go within it on pain of death. 
One of these tafjiels was found in 1871, with this inscription 
in Greek: "No man of alien race is to enter within the 
balustrade or embankment that goes around the temple. 
If any one is caught, let him know that he has himself to 
blame for the death that wiil follow." 



him as the one 
who went every- 
where deriding the 
Jewish race and 
the sacred law and 
the holy temple, 
and specifically 
charged him with 
the crime of delib- 
erately defiling the 
inner temple by 
introducing thith- 
er those who were 
not Jews. This 
would have been 
in defiance of 
a warning con- 
spicuously posted 
along the balustrade which separated the great outer 
court into which all peoples could come from the inner 
courts which only Jews could enter. Of course it was not 
true, but a Jewish mob rarely stopped to investigate. All 
ran together at the outcry, seized Paul with the inten- 
tion of putting him to death, and began dragging him 
out into the great outer court so as not to pollute the 
temple proper with his blood. The temple officers made 
haste to shut the gates, so that the responsibility should 
not be theirs. 

Meanwhile tidings of the tumult had come to the 
chiliarch or tribune in charge of the soldiers in the 
tower of Antonia, from which a stairway led directly in- 
to the outer court. He sent soldiers in a hurry, who laid 
hold of Paul and bound him securely, then sought the 
cause of the uproar. Unable to determine this they took 



Chapter 87. Paul's Last Visit to Jerusalem 147 

Paul to the castle. So great was the pressure of the 
angry crowd that to reach the stairway with their 
prisoner the soldiers had to carry him. 

The dignity, self-possession and courage of Paul at 
this trying juncture were impressive. Bound as he was 
with chains, covered with dust and blood, he demanded 
and received a courtesy which the chief captain would 
not commonly concede to one charged with crime. He 
asked for permission to speak to the multitude. Address- 
ing the people in their own vernacular, he declared him- 
self to be one of themselves, educated as a Pharisee and 
zealous in every form of persecution. He reminded 
them of the havoc he wrought and of his commission to 
go to Damascus for a similar purpose. Here Jesus had 
revealed Himself and claimed Saul as His own, and set 
him apart for service. Later, when at Jerusalem, pray- 
ing in the temple, he had received a definite commission 
for missionary service among the Gentiles. 

These words were enough to drive his excitable audi- 
ence to frenzy. Apparently the attempt at conciliation 
had been a disastrous failure. So Paul might well have 
thought. Yet it had quite the opposite result. It led, 
to be sure, to Paul's detention for some years in prison, 
but the time was by no means lost. For twenty years 
Paul had been incessantly active. Beyond all else _ he 
now needed time to think. 

A spirit of compromise which ignores the principles 
upon which right action should be based finds no real 
justification from Paul's willingness to stand sponsor 
for the Nazirites. A true compromise is one which is 
born of courage, not fear, which unites brethren by fair 
concessions to prejudice or habit, and which promotes 
the growth and greatness of the kingdom. 



148 The Apostolic Leaders 

Chapter 38. Paul's Removal to Gsesarea. Acts 22 ; 23 — 
23:35. About A.D. 58. 

When the apostle, in his speech from the steps of the 
Castle Antonia, referred to the Gentiles, his appeal to 
the multitude came to an abrupt conclusion, for the 
people with one accord cried out, "Away with such a fel- 
low ; it is not fit that he should live \" They were so 
beside themselves with wrath that the chiliarch with- 
drew Paul into the castle itself. Taking for granted 
his wickedness in some respects, Lysias gave orders that 
Paul should be scourged in order to obtain the truth 
from his own lips. With complete self-possession, be- 
fore the cruel lash was applied, Paul asked the officer in 
whose charge he was whether it was lawful to scourge a 
Eoman without due reason in law. The knowledge that 
he possessed Roman citizenship led at once to consid- 
erate treatment by all. It was a privilege highly valued, 
obtained sometimes at great cost and always respected. 

The next day the chiliarch brought Paul before the 
most representative Jewish body, the Sanhedrin. 
Through them he hoped to discover the nature of Paul's 
offense. But it was soon evident to Paul that he could 
hope for little consideration from the Sanhedrin as a 
body. It was violently prejudiced against him. Even 
when he sought in a conciliatory appeal to arouse their 
friendliness, or at least their tolerance, the high priest 
commanded that he, as a prisoner, be smitten on the 
mouth as a warning to keep quiet. Justly angered Paul 
made a sharp rejoinder, for which he partly apologized 
when he was told that his critic was the high priest. 
It is not so strange that the apostle did not distinguish 
the high priest. He wore on ordinary occasions no dis- 
tinctive dress, and may have been personally unknown 
to Paul. 

The council was not really there to render a real judg- 
ment or to tell the truth, and Paul well knew it. Seeing 
that his only way of averting a hostile decision, which 
under any circumstances would have injured his cause 



Chapter 88. Paul's Removal to Ccesarea 149 

in Roman estimation, was to take shrewd and quick ad- 
vantage of their theological differences, the apostle al- 
tered the issue and got the opposing sects to warring 
over him. Declaring that he was a Pharisee born and 
bred, and that the issue in his case related to the resur- 
rection, he cleverly led the members of the two great 
parties, with whom the resurrection was a frequent 
theme for discussion, into a vigorous wrangle which 
turned their attention away from Paul's own character 
to this matter of controversy and even led some cf the 
Pharisaic scribes to begin to defend or excuse him. In 
the end Lysias had to rescue Paul again from the mob 
which was disputing over and about him. 

That night Paul had a cheering vision. The Lord 
Himself stood at his side and bade him have cheer. 
Despite his courage the apostle needed the message. His 
future looked dark indeed. But he was assured that 
he was yet to be a witness-bearer at Eome itself. There 
was to be the climax of his active ministry. 

But Paul's enemies were by no means daunted. By 
the next morning an agreement had been formed by a 
group of Jews that they would kill him before they 
touched food again. Doubtless they anticipated little 
difficulty in accomplishing their purpose, but such rash 
vows were given absolution without much difficulty. 
These assassins secured the active co-operation of some 
of the Sanhedrists, who agreed to ask Lysias to bring 
Paul down again to them for further examination. 
Fortunately for Paul, he had a nephew who must have 
been highly connected. This lad happened to hear about 
the plot and told Paul, who at once referred him to the 
chiliarch, Lysias, who was deeply impressed by his nar* 
rative. 

Paul's family relations are rather obscure. Ramsay 
points out with justice that this sister's son cannot have 
been a Christian, and must have belonged to some very 
influential coterie among the leading Jewish families of 
Jerusalem. 

His finances at this critical period arc of interest . His 



150 The Apostolic Leaders 

status as a prisoner implies that he was regarded as a 
man of means. Not much earlier, however, he had been 
glorying over the recollection of an independence gained 
by severe, daily labor, which was made necessary by un- 
questioned poverty. In some way his condition was 
altered. Two suppositions have been made to account 
for this. One is that of Ramsay, that in some way, 
either through the death of his father or by a change of 
attitude within his own family, Paul had come into con- 
trol at last of his rightful portion of the family estate. 
The other assumes that the silence of Acts regarding 
the receipt by the church at Jerusalem of the gifts 
brought by Paul and his company is significant. Before 
Paul could hand it over, he was perhaps seized and in- 




View on the Mole, in Caesarea. 

Sometimes called the prison of St. Paul, but this is undoubtedly a mistake, since he 
was confined in Herod's palace on the mainland. This building was probably erected 
by the Crusaders. 

carcerated. In that case, how readily and gladly would 
the donors of the funds authorize their trustees to use 
a portion at least for the benefit of their beloved brother 
in Christ. The former theory is perhaps the more likely 
one. 

The chiliarch lost no time in placing his prisoner out 
of harm's way. He ordered at once a large escort of 
foot-soldiers and horsemen to proceed at once to 
Caesarea, taking Paul with them to Felix, the procu- 
rator, who dwelt at that city, rather than in Jerusalem. 
Caesarea had been, ever since the days of Herod the 



Chapter 38. Paul's Removal to Ccesarea 151 

Great, the real political capital of Palestine, and the fa- 
vored abode of the Roman rulers. Felix, the procurator, 
had extensive powers. He could deal with Paul much as 
he wished. A man of low origin, he was chiefly dis- 
tinguished for license, severity and favoritism. But 
even so, he was better as a judge than the Sanhedrin, 
whose decisions were made in advance of the facts. 

Lysias forwarded with the cavalcade a letter which is 
full of interest, not alone as indicating the form of such 
a note passed between two men of standing, but as 
showing how readily men can re-state facts in a light 
favorable to themselves when necessary. Lysias repre- 
sents himself as Paul's friend and defender, more than 
ready to support the dignity of Pome. 

This act of Lysias' was shrewd. It typified the 
methods by which the Romans found it necessary to 
deal with their Jewish subjects at this time. The Jew- 
ish people were becoming increasingly dissatisfied with 
existing conditions. They were a very impressionable 
people. The least cause was liable to lead to a virtual 
insurrection during which thousands would be slain and 
armies set in motion. Lysias could easily see that Paul 
was a dangerous man to have in Jerusalem. For some 
reason the Jewish mob, fanatical and unreasoning at all 
times, hated him intensely and was thrown into a tem- 
pest of rage by his mere appearance. Lysias could not 
fathom the reason and had been unable to get the repre- 
sentatives of the people to state it. Finding that Paul 
was one whom he must treat with consideration and 
protect at all hazards, he quickly and secretly removed 
him to Caesarea and shifted all responsibility to his su- 
perior officer, Felix. 

How impressive the power, so ready to protect its 
own, that the mere claim of Roman citizenship con- 
verted surly and cruel officers into those who were com- 
plaisant and courteous! No wonder that Christian 
thinking has been dominated by the imperial idea. 

Paul was a man of sound sense. He would take a 
scourging and bear it manfully when occasion arose, 



152 The Apostolic Leaders 

but he did not crave martyrdom for its own sake. A 
Christian has due rights of which it is no less his duty 
than his privilege to take advantage. 



Chapter 39. Paul's Grappling with Paganism and Judaism 
Alike : A Review. 

The four years or so of Paul's life between the begin- 
ning of his last great tour and the blocking of his active 
career at Jerusalem were of supreme importance in the 
history of the religious development of mankind. Cir- 
cumstances forced the apostle to grapple with some of 
the greatest problems that the religious life raises. He 
had to define in his own mind not alone the relationship 
of pagan religions to the faith preached by Jesus and 
the apostles, but even more sharply the relationship be- 
tween that faith and Judaism. At the same time lie was 
dealing with the conditions of organized paganism in a 
great and representative city and with the life of an or- 
ganized and independent Christian community in an- 
other great center. 

To grade these great tasks in the order of their im- 
portance is manifestly impossible. They were each but 
phases of the advance in the comprehension of the mu- 
tual linking of the grace of God with the life of man 
which Paul himself was enabled to further more than 
most men. His method was not the philosophical, but 
the practical. He considered the situation and acted 
upon it first ; later on he formulated his reasons. 

The active missionary campaign in Asia, with head- 
quarters at Ephesus, was in itself a great achievement. 
The apostolic leader settled down in a thickly populated 
and resourceful province of the empire, at its capital 
city, the very heart of pagan strength, and began a 
course of organized evangelization, rarely if ever sur- 
passed for rapid results. Paul himself, according to the 
narrative, remained at Ephesus or was there predomi- 



Chapter 39. The Period of Struggle 153 

nantly. But lie must at the same time have been direct- 
ing and inspiring the movements of a number of helpers 
who covered the surrounding county. Among them all 
the province was quickly stirred, and with such efficiency 
that the silversmiths of Ephesus found their trade seri- 
ously cut down. The riot at Ephesus was the best possi- 
ble proof of the success of Paul's campaign, but an 
equally noteworthy and more lasting evidence was the 
existence in subsequent years of the "churches in Asia," 
founded to endure. 

Meanwhile there pressed upon him daily "anxiety for 
all the churches." While actively engaged in disputa- 
tion and in oversight of this campaign in Asia, he had 
much cause for solicitude lest his Jewish opponents 
should undermine the confidence reposed in him by his 
own churches. The Judaizers were blocked in Galatia, 
yet they were the more active elsewhere. There is only 
the slight hint in Philippians 3 : 2-4 to indicate that the 
Macedonian churches were troubled by the emissaries of 
the partizans in Judea, masquerading as direct repre- 
sentatives of James, the Lord's brother, and the elders at 
Jerusalem. But in Greece and especially at Corinth 
there was much trouble. Party spirit had become rife 
in the Christian community, aroused in large measure 
by the quiet nurture of a spirit of independence and of 
opposition to Paul by those who were even more con- 
cerned to thwart his purposes and antagonize his policy 
than they were to exalt themselves or their ideas. 

Paul was cut to the heart again to find that any of 
his disciples were capable of thus turning against him 
and of even listening to such baseless charges as those 
which were busily circulated. Any slander which could 
do duty in breaking down his hold upon the Christian 
community was freely used. But, as in the case of the 
Galatian churches, he gave sturdy battle to his traducers, 
and, what is far more important for our purpose, he 
stated and restated his positions, defining them with in- 
creasing clearness until the Judaizing faction was de- 
prived of all power to do further harm. When the out- 



154 The Apostolic Leaders 

come of such a contest was the epistle to the Eomans 
with its masterly setting forth of the adequacy of the 
conception of salvation through faith in Christ, and of 
the preparatory function of Judaism, we can really re- 
joice over Paul's tribulations. It needed such a crisis to 
arouse his greatest powers and bring these truths to com- 
plete formulation. 

But what about the fortunes of the individual 
churches ! Paul's dealings with the church at Corinth 
had great significance for the Church universal. Had it 
not been for their tendency to over-emphasize the "gift" 
of incoherent religious speech, how could the apostle 
have had occasion to set a supreme value on that which 
upbuilds in speech or action and to glorify the indwell- 
ing spirit of love. Had not the church submitted for 
his judgment a series of knotty questions, how 
would he have shown the true way of attempting a solu- 
tion of such things? The problems were local, but his 
method was eternal. "Settle your problems/' he vir- 
tually said, "in the light of comprehending principles. 
Do not ask whether you may drink or smoke or be glut- 
tonous. Simply remember that your bodies are a temple 
of the Holy Spirit." 

Had the church failed to raise the issues of morality 
and the standards which they should enforce upon 
church members, how would Paul's noble declarations 
regarding the motives which should control the acts of 
every man and the conduct of every church have been 
given expression? We may finally rejoice at the covert 
attacks upon the apostle, since they stung him into a 
declaration of his inner motives and a review of his 
eventful life. 

Along with these varied causes for concern, Paul had 
on his heart an engrossing desire. He hoped to be able 
to bring about a fraternal union of the two separated 
sections of the Christian church, the Christians of Judea, 
whose thinking and practice were molded by the Juda- 
ism of which they were a part, and the Christians of the 
Greek world, whose complete salvation without recourse 



Chapter 39. The Period of Struggle 155 

to Judaism Paul had maintained. They might not be 
made to agree in all things, but they could regard each 
other as brethren. Paul sought to bring this about by 
generous gifts in token of Christian love from the Gen- 
tile churches to those in Judea. His determination led 
to his arrest, and to a complete change of his course of 
ministry. Probably it was successful or measurably so, 
but of this there is no clear-cut proof. 

The outcome of this period most instructive of all is 
the fuller opportunity given to every one to consider a 
truly great personality. Biography in the making is 
most impressive. No one can read Paul's words of self- 
defense and refrain from a sincere and grateful tribute 
to his generosity as well as masterfulness, to his consid- 
eration for his followers as well as wisdom in forming 
their ideas, to his sincere humility in unimportant mat- 
ters as well as aggressiveness in those which he deemed 
critical. Like his great Master, he beckoned men to 
follow ; he filled them with his spirit ; he conquered them 
by his goodness. 



156 Tlve Apostolic Leaders 

Chapter 40. Paul's Appeal to CaBsar. Acts 24 : 1—25 : 12. 
About A.D. 58-60. 

With the admission of the great apostle within the 
walls of the splendid palace of Herod at Cassarea, the 
official residence of the Roman procurators, a period of 
his life began which was of momentous significance for 
the Christian church. To his followers this long incar- 
ceration must have seem an unrelieved calamity for all 
concerned; they would have been thinking of the sud- 
den stoppage of a career of fruitful missionary activity. 
No doubt his own restless, ardent spirit chafed sorely 
over the enforced idleness, at a time when he was hop- 
ing to enter upon a campaign at Rome and throughout 
the little-known West. He needed the assurance of 
God's purpose, which his vision at Jerusalem would 
have given him, in order to submit with patience and 
resignation to the delay. 

And yet this detention in prison was really a most 
beneficent circumstance alike to Paul, to his churches, 
and to Christendom. He had been for twenty years 
keeping up a rapid pace of evangelization. The re- 
sponsibility for entering new regions and for minister- 
ing to the churches thus organized pressed upon his 
heart. He had no such experience as leisure. His 
productiveness had been forced upon him by these very 
responsibilities. Every single letter of the six already 
written to the churches, excepting, possibly, that to the 
Romans, had been written to meet some emergency, 
little or large, personal or social, casual or important, 
among these churches. Even that latest and most for- 
mal letter had been called out by the desire to antici- 
pate his coming work at Rome and to make an explicit 
presentation of his "Gospel." 

The first value of his leisure was in the relief from 
the immediate pressure of this insistent problem of 
church extension and development. Unable to respond 
to any calls, Paul could think of the church at large, of 
its strength or weakness,, its triumphs and perils, its 



Chapter J+0. Paul's Appeal to Cmar 157 

past and future. He was, in the second place, enabled 
to deal more effectively with the current problems of 
the church. It is not unreasonable to suppose that, 
during this long waiting at Caesarea, with its large 
measure of freedom of intercourse, Paul received many 
a delegation from his own churches and from the more 
liberal ones of Palestine; that he was able to cement in 
some degree by conference with the leaders of the church 
at Jerusalem the friendly union of the Palestinian and 
Gentile sections of the Christian church, on which he 
had set his heart; and that he encouraged Luke, who 
was afterward his fellow-voyager to Eome, to begin that 
work of research in Palestine which made possible, 
years later, the noble gospel which sets forth the Christ 
as one who belonged, not to Judea or to the Jewish race, 
but to the whole inhabited world, the Saviour of man- 
kind. But the largest value of this detention, after all, 
to the church was in the opportunity given to Paul to 
think through the questions which were troubling the 
growing churches, and to give a formulation to them 
which was relatively permanent. The wonderful let- 
ters to the Ephesians, Colossians, and Philippians 
could scarcely have been written without this interven- 
ing period of quiet meditation. True the two years at 
Cassarea were far from being wasted years. 

A thoughtful reader of the Book of Acts wonders to 
himself at the relative preponderance given to the de- 
tails of Paul's arrest, the various trials and the voyage 
to Eome. They occupy what seems, at first, a dispro- 
portioned number of chapters. The answer cannot be 
the mere possession, on the part of the writer, of an 
abundance of first-hand information regarding this pe- 
riod. The narrative of Acts is far too skilfully devel- 
oped to be thus explained. The compiler was in full 
control of his material, and shaped its development in 
accordance with his own purpose. In view of this fact 
the space accorded to the trials, at Caasarea and else- 
where is significant, and the view of Eamsay, Bartlet and 
others is reasonable. It is that one great purpose of 



158 The Apostolic Leaders 

the author of Acts was to demonstrate the approval on 
the part of the Koman authorities of the spirit and acts 
of early Christianity and their repeated deliverance of 
Paul from hostile Jewish attack. 

Be that as it may, there is a particular interest in 
the details of this trial before Felix. It was not Paul's 
first appearance before a Koman tribunal at the in- 
stance of Jewish enemies, but it was more of a crisis 
than usual. His accusers were the most representative 
men at Jerusalem. They had engaged an eloquent ad- 
vocate. They were determined to compass his death. 
Only the fact that Paul had in some way impressed 
both Lysias and Felix with a sense of his real impor- 
tance saved him from being yielded to his foes as an 
easy method of quieting their turbulence. 

The advocate made a specious plea, embellished and 
introduced with oratorical art. He claimed that Paul 
was a fomenter of sedition, a ringleader of a pestilent 
sect and a profaner of the temple, and cited all who 
had accompanied him in support of these charges. 

But Felix was not a man to be readily deceived. He 
had had long experience in dealing with dangerous men. 
He knew, almost by instinct, that Paul was neither a 
revolutionist nor a traitor, and that the trouble was 
some technical matter of Judaism, in relation to which, 
like all Eomans, his ignorance was only exceeded by his 
contempt. His judgment was supported by Paul's calm 
and convincing denial. He had been in Jerusalem, he 
said, but a few days, at most, had been making no tu- 
mult, and had acted only in reverent fashion while at 
the temple. He admitted being a Christian, but de- 
clared that it was no crime in Eoman jurisprudence. 

Felix availed himself of an opportunity to defer the 
case and have further contact with this interesting per- 
sonality. With his Jewish wife, Drusilla, he repeatedly 
listened to Paul's discourse. With his accustomed 
earnestness the apostle argued regarding the true God. 
human responsibility to men and to Him, and the time 
of reckoning soon to come. He fairly overawed the 



Chapter 41. Paul's Defense before Agrippa 159 

hardened procurator who had a long roll of crimes to 
atone for, but to little effect. The greed of gain had 
taken such possession of Felix that he looked on office 
only as a means of plunder. Hoping that Paul would 
pay liberally to be freed, Felix detained him until he 
himself was supplanted by Festus, and then left him a 
prisoner as a sop to Jewish sentiment. 

The new procurator was inclined to use Paul as a 
means of making himself popular with the Jews by let- 
ting their great council decide his case. Consequently 
Paul appealed, as a Eoman citizen of standing, to the 
emperor. In consequence of Paul's demand, he ulti- 
mately went to Eome. 

Paul's submission to circumstances savored of com- 
mon sense. He held to his rights tenaciously, and did 
his utmost to order his life as he conceived it should 
develop. 



Chapter 4 1 . Paul's Defense before Agrippa. Acts 25:13— 
26:32. About A. D. 60. 

Paul was eminently a fair adversary. He was a for- 
midable antagonist, as many who sought to oppose him 
found to their cost, yet he met men on their own 
ground. It is not unreasonable to suppose that he had 
cherished the hope that from Festus he would receive 
the proper treatment of his case. The procurator's in- 
tentions may have been good (Acts 25 : 20), but Luke's 
interpretation (25 : 9) of his governing motive seems 
dependable. He cared nothing about Paul as an indi- 
vidual; and judged it better to sacrifice one man, if, by 
doing so, he could bring under his influence a turbulent 
and unreasonable race. But Festus underestimated 
Paul. His was a case which could not be settled in the 
manner so often practised in the provinces. He knew 
his rights as a Eoman citizen and was able through his 
friends to have them sustained. 



160 The Apostolic Leaders 

To appeal to the emperor at Rome was by no means 
a simple matter in that day. Any governor could re- 
fuse to entertain such an appeal, if he ventured to meet 
the consequences of an error of judgment on his own 
part in the matter. He was no mere executive automa- 
ton. He would send to the emperor only important 
cases. Moreover, the expense attendant upon such ap- 
peals was formidable, even as in our own court pro- 
cedure to-day. Paul must have deliberately made up his 
mind that, unless Festus gave signs of dealing with him 
fairly and promptly, he would appeal. 

It is an open question whether or not he made a mis- 
take in so doing. The emperor then on the throne was 
Nero. He was young and frivolous and careless alike of 
justice or mercy, yet had been guided in matters of 
state by older and wiser counsellors. When PauFs case 
came to its long deferred trial, all this had altered. Not 
only had Nero broken loose from all restraint, but had 
been induced to charge against the sect of Christians 
the responsibility for the crimes which he and his 
satellites had committed. We may possibly explain the 
strange absence of definite information at the close of 
the Acts regarding Paul by regarding the silence as sig- 
nificant, not of a continuing third volume of history, 
as Eamsay suggests, but of the disastrous result of the 
solemn appeal to Caesar, and of the fulfilment of Paul's 
earlier forebodings. 

Not long after Festus and his council had determined 
that Paul's appeal would be allowed, King Herod 
Agrippa came to make the procurator an official visit. 
This Agrippa was the son of the Herod, also called 
Agrippa, referred to in Acts, eh. 12, who had died a 
loathsome death in A. d. 44. He had been brought up 
at Rome, and was an intimate friend of emperors and 
courtiers alike. Consequently his career had been one 
of rapid promotion. About eight years before the time 
of this incident he had been given the territory for- 
mally ruled by Herod Philip (Luke 3:1) with the 
coveted title of king. Three years later the greater part 



Chapter 41. Paul's Defense before Agrippa 16 J 

of Galilee was added to his domain, leaving only Judea 
and Samaria under the direct control of the procurators. 
He was thus a sovereign of marked dignity and im- 
portance, and conducted himself so shrewdly that he 
was liked both by the Eoman overlords and by the Jew- 
ish nation. Like all of the Herodian family, however, 
his grace of manner masked a corrupt and selfish heart. 
He was a real friend to no one. 

The arrival of King Agrippa led Festus to seek his 
advice regarding Paul, whose case seemed very puzzling 
to the procurator. It turned on matters of technical 
religious importance, wholly out of his range of experi- 




A Roman Hall of Justice. 

Showing the raised platform on which the judges sat, with the lictors carrying the 
fasces, the emblem of authority, on either side. These basilicas, which were the largest 
Roman halls of meeting, are said to have been copied by the early Christians for their 
churches, many of which are still called basilicas. 



ence or interest. He had determined to send his 
prisoner to Eome, as soon as opportunity should offer, 
but was at a loss to know how to draw up a set of 
charges which would not expose himself to ridicule or 
rebuke from his superior authorities. Agrippa, he 
thought, would be able, after hearing Paul's own decla- 
rations, to assist him in preparing the official transcript 
of the case. A brilliant gathering was convened, the 
very next day, in the hall of judgment. The king and 
his consort, with those whose importance gave them a 
place in what was really a social function rather than a 
trial, made an impressive spectacle. Before them was 



162 The Apostolic Leaders 

brought the prisoner, to whose versatile mind the occa- 
sion seemed an opportunity. 

The two charges made by his accusers which Paul ad- 
mitted were that he was a Christian; and a Leader of 
Christians. He addressed a man of the world, yet one 
who well knew the ingrained beliefs of his Jewish sub- 
jects and others who quite possibly shared them. Barely 
within the limits of Palestine could Paul have such an 
audience, rivalling in dignity and official significance, 
the circle that had faced him that last day at Jerusalem. 

His address was intended for those of Jewish train- 
ing. It elaborated an absolute excuse for such a course 
as he had taken. Every loyal Jew admitted that the 
evident command of God would be binding upon the 
conscience and the activity of every son of Israel to the 
setting aside of whatever stood in the way. 

Beginning, therefore, with a courteous expression of 
his recognition of the insight and sympathy which he 
might fairly count upon, in view of Agrippa's acquaint- 
ance with Judaism and of his sense of justice, the 
apostle appealed to the general knowledge of the fact 
that he had been brought up a zealous and scrupulous 
Pharisee and declared that his present plight was due to 
his desire to witness concerning the fulfilment of the 
promise which a Pharisee existed to secure. At the out- 
set of his career, as every one knew, he had been a leader 
of the bitter and determined persecution of the Chris- 
tian sect. He had even planned to punish its adherents 
wherever found. Commissioned to this end by the au- 
thorities of Judaism he had journeyed to Damascus, 
and on the way, at mid-day, had suddenly seen a visioD 
and heard a voice which interpreted to him his inmost 
thought. Responding to what he knew to be a Divine 
manifestation, he had been claimed by God from that 
day as his witness-bearer and appointed for apostleship. 

According to Paul's words, as reported in this con- 
nection, he was active from the first as an apostle to the 
Gentiles. We would naturally infer that he was con- 
scious of this commission from the time of the vision. 



Chapter 41. Paul's Defense before Agrippa 163 

but such a conclusion is not obligator}'. Paul's words 
surely imply that his work for the Gentiles was in God's 
mind when the vision was granted, and that he had 
himself no more than fairly interpreted the Old Testa^ 
ment Scriptures. 

When the eloquent prisoner ceased to relate his thrill- 
ing experience and talked of Moses and a Christ and 
resurrection, Festus thought he was becoming in- 
coherent, arid said, to use Ramsay's clever phrase, 
"Paul, Paul, you are a great philosopher, but you have 
no common sense." But Paul seized this half-con- 
temptuous remark as a basis for an appeal to Agrippa 
to recognize the reality and importance of that which 
Paul had been saying. Agrippa was not taken off his 
guard. "The first I know you will make me out a Chris- 
tian," he easily replied. Paul had no satisfaction from 
him, but closed the interview with his customary dig- 
nity and earnestness. "Would to God that in any fashion 
I might bring all who hear me to my position, except 
these bonds." 

A great-souled hero, true to his best self in the face 
of patronage or ridicule or hostility or any other 
attitude on the part of great or small was the 
apostle Paul. Always ready with his testimony to what 
he held to be the truth, he was also courteously fair to 
any other new point, a true "Christian gentleman ," 



164 The Apostolic Leaders 

Chapter 42. The Voyage to Rome, Acts 27 : 1—28 : 15. 
About A. P. 61, 62. 

The narrative of the long voyage to Rome with its 
delays and perplexities, its dangers and triumphs, has 
justly been termed one of the most vivid and striking 
stories pjeeerved in the New Testament. It abounds 
with details which bespeak the eyewitness as well as the 
friendly biographer. Yet the one who penned it was 
not thinking so much of making a diary of the voyage 
as of enhancing the apostle's repute for courage, self- 
control, good sense and sincere faith. 

The narrative has met the test of expert critical inves- 
tigation and is everywhere admitted to be a first-hand 
account of the events described, of great value geograph- 
ically and religiously. It adds the completing touch to 
the portraiture of the hero of the apostolic age, while 
being "the most valuable record of navigation which has 
come to us from ancient times." 

A true hero Paul showed himself to be amid the 
scenes of peril and disaster. His was the personality 
around whom all others gathered, whose calmness and 
force gave every one courage and energy. Christianity 
had no more effective witness than the great-souled and 
stout-hearted apostle, whose confidence in God was un- 
shakable and unfailing. 

The interesting details of the voyage from Caesarea 
to Malta have been exhaustingly discussed in Smith's 
famous monograph, "The Voyage and Shipwreck of St. 
Paul" and by Eamsay, in "St. Paul the Traveller" 
Not all authorities agree as to minor details; but con- 
cerning the voyage as a whole there is little difference 
of opinion. 

The "we" of the first verse included Paul, Luke and 
Aristarchus. Eamsay argues that they must have gone 
with Paul as his slaves, passing as such. His reasons 
for so thinking are that they would not have been al- 
lowed to accompany Paul as his friends, and thai Paul 
was treated with the deference and courtesv which im- 



Chapter 42. The Voyage to Rome J 65 

plied his recognition as a man of importance. If the 
vessel was, as Ramsay holds, an imperial ship, belong- 
ing to the Alexandrian transport service, Paul's friends 
may not have had the status of passengers ; if, as Wendt 
thinks, it was a privately owned vessel, made use of as 
a convenience by the centurion, they may havo been 
able to take independent passage. We may be sure, in 
any event, that Luke and Aristarchus would have ac- 
cepted any status, however menial, in order to accom- 
pany and minister to their beloved leader. 

Paul was in the charge of a high-minded centurion 
named Julius, who dealt with him courteously and with 
consideration. He belonged, according to our narra- 
tive, to the "Augustan cohort," which means that he 
was either an officer of one of the auxiliary or provincial 
companies, or, as Ramsay conjectures, that he was a 
legionary centurion on detached service for communica- 
tion between the emperor and his armies in the prov- 
inces. He had other prisoners under his charge and a 
considerable number of soldiers. 

They embarked on an Adramyttian coaster which was 
bound homeward, there being probably no available 
vessel ready to sail for Rome. Stopping one by one in 
the harbors of the Syrian coast or of Asia, they were 
likely to pick up such a vessel as they needed. On the 
second day out from Caesarea the ship touched at Sidon, 
where Paul received permission to go ashore and meet 
the Christian community. It must have been to him 
a precious privilege to mingle freely once more among 
those who loved and venerated him. It was all over too 
soon. Probably it was their last sight of the great- 
hearted apostle and his last experience of the region 
at once so dear to him and so hostile. 

Continuing the ship worked its way along east of 
Cyprus until it reached the Cilician coast and then 
from point to point, until it came to Myra, one of the 
notable ports for the traffic of the Mediterranean. Ships 
bound to and from Egypt invariably called at this port, 
from which under a favoring breeze they could sail 



166 The Apostolic Leaders 

straight to Alexandria, and to which they could beat 
their way up the coast from Egypt. Egypt was a 
granary for Rome and the grain trade between the two 
countries was of great magnitude and importance. The 
ship which the centurion found at Myra was one of the 
vessels engaged in this sort of commerce. It was 
loaded with wheat and bound for Rome. From the 
fact that it could carry two hundred and seventy-eight 
passengers we may infer that it was of considerable size. 
Conybeare and Howson estimate it at five hundred tons 
burden. 

The second voyage progressed rather slowly, and they 
were forced at last to find shelter on the south shore 
of Crete in the harbor of Fair Havens. Here for some 
time they lay weatherbound, until the dangerous season 
for navigation had well begun. Paul advised wintering 
at Fair Havens, but the centurion, whose decision 
seemed preponderant, not unnaturally preferred to fol- 
low the advice of the sailing-master and the captain, 
who desired to make every effort to reach a better 
harbor. 

A moderate breeze arising from the south, the captain 
seized the chance to make the desired harbor, only 
forty miles away. But a sudden, eddying squall blew 
down with tremendous force from the towering moun- 
tains which lined the coast, and drove the ship before 
it. Sheltered slightly behind the little island of Cauda, 
it was possible to haul in and make fast the boat, to 
undergird the badly strained vessel with cables and to 
shorten sail, leaving just enough spread to keep the 
ship from helpless drifting. Their great danger was 
that the ship would founder under such a continual 
strain. The sailors therefore began to throw overboard 
the cargo and the fittings of the vessel, so as to lighten 
it. Day after day the storm continued. Sailors and 
passengers alike lost hope. But at this emergency Paul 
came as ever to the rescue. With calmness and the 
courage born of conviction he assured them that in a 
vision he had been told that all would escape. 



Chapter 42. The Voyage to Borne 



167 



On the fourteenth night the sailors became certain 
that the ship was drawing near to land. Fearing a 
rocky coast they cast out four anchors and waited for 
daylight. Meanwhile some of the sailors attempted to 
desert but were prevented by Paul's keenness and vig- 
ilance. At this moment of anxiety and uncertainty 
Paul with supreme common sense, alive to the fact that 
they needed strength for the struggle of the morrow, 
encouraged all to take food, setting an example himself. 

When daylight came they saw that the coast was un- 
familiar but noted a sandy beach onto which they 
hoped to drive the vessel. Making for this the vessel 




Fnteoli. Paul's Landing-place in Italy. 

grounded unexpectedly and began to be broken by the 
violence of the waves. At this juncture the soldiers de- 
sired to kill the prisoners, for whom they, not the 
sailors, were responsible, but Julius, with a lively sense 
of their obligations to Paul, commanded that every one 
should be allowed to get to shore. 

The island on which they had been wrecked was 
Malta. The inhabitants were barbarous only in the 
sense of being unable to speak Greek. They treated the 
shipwrecked company with kindness and generosity as 
long as they remained on the island. This kindness 
Paul fully repaid by healing the father of the chief 
magistrate and many others who were diseased. 

At last, however, another grain ship was found which 
was ready to sail for Rome. It quickly reached Puteoli, 



168 The Apostolic Leaders 

whence the remainder of the journey would be over- 
land. Both there and nearer Rome Paul came into 
such friendly and unexpected contact with the Christian 
brethren that it gave him new courage and confidence 
for the trial which awaited him. 

By his calm courage, his thoughtful good sense and 
his absolute reliance upon God, Paul had been a real 
savior of those with whom he voyaged. His was the 
privilege of every true Christian, to exhibit the "power 
of an endless life." 



Chapter 43. Paul a Prisoner at Rome. Acts 28 : 16-31; 
Rom. ch. 16; Phil. 1:12-26. About A.D. 61-63. 

The hearty welcome which he received from repre- 
sentatives of the Christian churches at Puteoli and at 
Rome gave gladness of heart and encouragement to 
Paul. Again he was among his friends and well- 
wishers, those with whom he could have fellowship and 
through whom he could work. It is idle to ask whether 
this friendly reception grew out of the letter sent from 
Corinth two or more years before or rested upon the 
admiration and confidence which all Gentile Christians 
must have felt toward the apostle. If the sixteenth 
chapter of the letter to the Romans is a genuine part of 
the letter, as the majority of students find no difficulty 
in believing, then Paul found among those who came to 
greet him some at least whom he had known in his 
missionary journey ings in Asia and Greece. If Phoebe, 
who had been such a valued friend, and Prisca and 
Aquila, his trusted fellow-workers, and Epaenetus, his 
first convert in Asia, were still at Rome, with what over- 
flowing joy the apostle would have greeted them! If 
the rest of those saluted in that chapter by name or any 
portion of them were among the group which walked 
out forty miles to meet him at the Market of Appius, or 
ten miles nearer, at the Three Taverns, there is no occa- 



Chapter J+3. Paul a Prisoner at Borne 1 69 



sion for surprise at the warmth of Paul's reception or at 
the good effect of it upon him. The presence of loyal 
friends, who loved him for his own sake and were eager 
to join with him in sacrificial service, was a balm which 
quickly healed the apostle's distress and gave him cheer. 

The centurion, Julius, must have testified strongly to 
the character of Paul, and to his own conviction of his 
innocence, for the latter was treated, from the Roman 
point of view, with great leniency. The stern spirit of 
justice, which pervaded the 
administration of Roman 
law, led that people to be 
slow to overlook offenses as 
well as prompt in dealing 
with them. Paul was under 
serious charges and, despite 
his evident nobleness and 
probable freedom from 
guilt, was to be closely 
guarded until properly 
acquitted. He was evi- 
dently given permission to 
live in lodgings of his 
own, although kept under 
the unceasingly vigilant 
surveillance of a soldier 
to whom he was fastened by a light wrist-chain. At 
his own house he was free to receive whom he chose and 
to do as he would, subject only to the presence and the 
whims of the soldier. So courteous and companionable 
a man as Paul soon made subjection of his guards, so 
that they hindered him in the least possible degree. He 
thus converted a trying situation into an opportunity. 

On the third or fourth day after his arrival Paul 
invited the leaders among the Jews to meet him. He 
doubtless wished, if possible, to conciliate them and to 
anticipate the false reports which were sure to come 
from Judea at the earliest possible moment. It is sur- 
prising to note that they declared themselves unaware 




Traditional House of St. Paul, 
Rome. 



170 The Apostolic Leaders 

of the case against Paul, and in the dark as to the nature 
of the Christian sect of whose existence and bad name 
among the Jews they were fully informed. Doubtless 
with them as with the leaders in Jerusalem at the first, 
Christianity had simply been recognized as a fanatical 
movement or new sect of Judaism. Of this sort of 
thing Judaism was fairly tolerant. Its leaders could 
calmly ignore such developments, so long as the adher- 
ents of these sects were loyal to the general principles 
of Judaism. 

This personal meeting led to another at which Paul 
presented his Gospel to a large assembly. All day long 
he set forth his views of the fulfilment through Jesus 
of the hopes of the prophets. Some of his hearers 
believed ; many were indifferent. There was much fruit- 
less discussion and at last Paul dismissed them with 
the declaration that Isaiah's prophetic word regarding 
his practically ineffective mission to the men of Judah 
was finding a continuing fulfilment in them. They 
were unwilling to consider God's message with unpreju- 
diced minds. Hence it would be set before the Gentiles 
who were ready to listen to it. His last words carried 
a note of assurance and triumph, "They will also hear." 
Paul was not disheartened by the unwillingness of his 
Jewish brethren to listen to his words, for he knew that 
by the grace of God the message had been received 
before and had full confidence that it would be the 
means of bringing men and women to a loving accept- 
ance of Christ as their Saviour in the days to come. 

How Paul measured those days we can only con- 
jecture. Probably he had hoped for a speedy trial and 
confidently expected a release. The reasons for the 
long delay are nowhere stated. Bartlet calls attention 
to the probability that the "first five years" of Nero's 
reign, during which that young prince was much under 
the guidance of Seneca, his old tutor, and of Burrus, 
the noble-minded praetorian prefect, were now passed. 
Burrus died in a. d. 62, and was succeeded by Tigelli- 
nus, one of Nero's most profligate and worthless associ- 



Chapter 48. Paul a Prisoner at Rome 171 

ates, a man incapable, save by accident, of acting from 
motives of justice. Under their joint regime anything 
might happen. 

Toward the end of Paul's stay in Eome he wrote the 
beautiful letter of thankful acknowledgment of their 
generous friendship which we know as his letter to the 
Philippians. From the allusions in this letter to his 
experiences we gain some light upon the events of these 
two years. As the closing verse of Acts declares, he had 
been able to preach the Gospel with boldness and suc- 
cess, "unhindered." His apparent misfortunes had only 
served to advance his purposes. Even throughout the 
praetorian guard, to which his soldier companions be- 
longed, he had made Christianity honored. His example 
of courage and zeal had stimulated his Christian breth- 
ren, so that they were likewise zealous in preaching. 
Even his enemies, in their desire to give him trouble, 
only aided in making Christian ideas known far and 
wide. 

These two years were not, therefore, unfruitful, nor 
were they jesus of unhappiness. Paul believed in mak- 
ing use for noble ends of any situation in which he 
found himself. He would not be controlled by it, but 
became its master. The Christian is continually placed 
where he feels himself circumscribed and hindered. 
Like Paul, he may discover therein a new opportunity. 



172 The Apostolic Leaders 

Chapter 44. Paul's Letter to the Church at Philippi. 
Selections from Phillppians. Written from prison 
between A. D. 61 and 63. 

While Paul was in prison at Caesarea and at Koine he 
had found much time for careful meditation. For 
twenty years previous his life had been one of constant 
activity as an evangelist and overseer of the churches. 
Such letters as he wrote, with the single exception of 
the epistle to the Komans, were emergency letters, 
aimed at specific troubles, and made of permanent value 
because they gave expression to the mind of Christ and 
dealt with even petty problems in a noble, far-reaching, 
Christ-like way. 

During these months of enforced inactivity or rela- 
tive leisure the great apostle had come more and more 




From a photograph. 

Rains of the Palace of the Caesars, ia Rome. 

clearly to see that the great Christian remedy for all 
manner of evil was to cultivate Christlikeness, and 
that so to do was to enter into the religious inheritance 
of the ages, since Christ was the summation of all which 
they had helped to reveal regarding God. 

The controversy regarding the value of circumcision 
and literal obedience to the Mosaic law had passed by. 
The Judaizers were no longer formidable, although not 
wholly eliminated. There was a growing sense of the 
unity of the church as a whole over which tlie apostolic 
leader could rejoice. The personal opposition to him- 



Chapter 44- Paul's Letter to the Philippians 173 

self had ceased to be dangerous. But there was a new 
tendency, prevailing especially in the churches centering 
near Ephesus, toward ascetic practices as aids to holi- 
ness, and toward philosophical speculation with regard 
to the person of Christ, with which it was needful for 
him to deal. He avoided direct attack and adopted the 
vastly more effective method of urging upon his dis- 
ciples a conception of Christ and a pattern of life which 
would of themselves set aside or obscure the specula- 
tions and the practices. Paul's method is more obvious 
in his letters sent directly to the churches of Asia, viz., 
Colossians and Ephesians, than in the letter he wrote to 
his Philippian friends. 

The letter to Philippi was first of all a friendly let- 
ter, written to express Paul's gratitude toward the 
church which had so unfailingly and ungrudgingly 
come to his help in times of need, not because of any 
appeal on his part, but out of an overflowing heart of 
affectionate love. It is therefore a letter of recognition 
and encouragement, rather than a discussion of contro- 
verted matters. Tt is dominated by the glorious thought 
of the headship of Christ and refers to speculative mat- 
ters only in an individual way. Tt is beyond question 
such a letter that no church receiving it would ever per- 
mit it to be lost. It reveal? the apostle's noble self, 
his responsiveness, his deep affection, his generosity, his 
modesty and his wonderful courage. It shows also the 
growing simplicity and directness of his creed. "Have 
this mind in you, which was also in Christ Jesus." 

The epistle explains itself. It was probably written 
after the other three of this group of letters of the im- 
prisonment at Pome. It was evidently occasioned 
(2 : 25) by the return of Epaphroditus to Philippi from 
Rome. The church had sent him to Rome to bear a 
generous gift to their beloved but imprisoned leader. 
Paul had detained him in Eome (2:25) to assist in 
evangelistic work. In the course of this he was infected 
with some disease (2:30) and became desperately ill. 
His convalescence was retarded (2:26) by his home- 



1 74 The Apostolic Leaders 

sickness and anxiety lest the church should be disturbed 
over the news of his illness. Paul, therefore, thought 
best to despatch him to Philippi without delay (2:25) 
and sent along this model of friendly letters of acknowl- 
edgment, which gathers up, not only this last evidence 
of the generous thoughtfulness of the Philippians, but 
the many earlier testimonials (e. g. 2 Cor. 11:9) of 
their love. 

It begins, as his letters usually do, with a salutation, 
which is unique, however, in containing a reference to 
officers of the church. It is the earliest reference in 
first hand New Testament writings to bishops or 
deacons. 

The thanksgiving is noteworthy. There is nothing 
perfunctory in it. Paul gives expression to the joy with 
which he recurs in thankful prayer to their continuing 
fellowship in things spiritual from the very beginning, 
and to the tender love with which his heart is filled, and 
to the hope that they may so advance in sound Christian 
character and in insight and in goodness that their lives 
will abound in all manner of Christian fruitfulness 
(1:3-11). 

Eeferring in passing to his situation as a prisoner, 
regarding which they would be anxious, Paul declares 
(1: 12-18) that his imprisonment had resulted in pro- 
moting the preaching of Christ among the soldiers and 
in encouraging other Christians to boldness of speech. 
Not all were single-minded even among those who 
preached Christ, some so doing it as to embarrass Paul. 
But after all, in one way or another, Christ was pro- 
claimed. 

Such proclamation could but result in good so long 
as the apostle was sincere and brave. Whether he lived 
or died was immaterial. To die and be with the blessed 
Master, this was his preference; but yet, he would 
gladly live, if by living he could contribute to their re- 
ligious growth (1: 19-26). It was for them to be con- 
tented with nothing less than the finest and noblest type 
of life, to be steadfast and courageous under persecu- 



Chapter 44- Paul's Letter to the PMlippians 175 

tion, transforming it into an assurance of fellowship 
with Christ (1:27-30). 

Then follows an affectionate appeal (2:1-5), in view 
of such spiritual blessings, to cultivate oneness of spirit 
and that glorious unselfishness which characterized 
Christ, who through putting Himself into the limita- 
tions of humanity and living a life of service made 
possible His exaltation and universal recognition 
(2 : 6-11). They were to be zealous in works of right- 
eousness, recognizing the help of God, and to avoid be- 
ing disputatious, in order to wield a strong influence 
among men. 

Paul paused to pay a beautiful tribute to Timothy 
for his genuinely unselfish serviceableness, and to 
Epaphroditus, their messenger, who had proved himself 
a brave and zealous co-worker with Paul, who had been 
dangerously ill, but had been providentially spared to 
them and to him. Paul bade them receive him gladly 
and with every token of appreciation of his courageous 
friendship (2:19-30). 

The apostle then touches upon matters which require 
a little friendly advice. He bids them beware of Juda- 
izers and their boasts. Whatever they boasted about, 
Paul could claim in greater measure (3:1-6). But 
matters of this sort he counted as of minor importance, 
not to be compared with the value of a real knowledge 
of Christ, a knowledge of His personality, of His sacri- 
ficial spirit, an insight by experience into the suffering 
He must have undergone (3: 7-11). This supreme at- 
tainment not even he could claim, but he was eagerly 
and constantly pressing toward it (3:12-16). 

This spirit Paul would commend, warning his dis- 
ciples to beware of the example of some who had given 
themselves over to self-indulgence. The life of the 
Christian must be in the heavens, then his Lord will 
make his body sometime to correspond (3:17 — 4:1). 

With a personal word for some members of the 
church, Paul, in separate sentences, urges his friends to 
•rejoice, to be gentle, to thankfully rest on God (4:2-7), 



176 The Apostolic Leaders 

and, in unforgettable words, proclaims the ideals of life 
for which he has always stood (4: 8, 9). 

The closing paragraph is another beautiful expression 
of his gratitude and joy over their generosity. Not be- 
cause his need was relieved, for, if need be, he could en- 
dure privation cheerfully, but because it laid bare their 
loving hearts and their true faith in God. His last wish 
was that God would freely supply their spiritual needs 
out of the riches of His grace. 

So gracefully and tenderly closes this friendly letter 
of thanks. Paul expressed his gratitude by trying to 
take them out upon the mountain top with him, and to 
give them a vision of the glorious kingdom of which 
they were all citizens. They who gained "the mind of 
Christ" would not be readily tempted by the petty 
thoughts of those who never knew Him, 



Chapter 45. Paul's Plea to Philemon on Behalf of 
Onesimus. Philemon. Written between A. D. 61 
and 63. 

Some one has said with reference to the letter of Paul 
to the Philippians that it is "in his happiest mood, the 
noblest reflection of his personal character." Quite pos- 
sibly the careful reader of his exquisite note to Phile- 
mon would challenge the superlative. Where could he 
find a friendly plea more fitly framed, more delicately 
yet definitely urged and on a broader basis ? How could 
the greatness and gentleness and personal friendliness 
of the apostle be made more apparent! 

The note to Philemon, which we find tucked away at 
the end of the collection of epistles supposed to be 
Pauline, as if it were both the shortest and the least 
important, must have been sent to Colosse along with 
the letter to that church and the one intended for 
Laodicea (Col. 4 : 16). It alludes to the same set of fel- 



Chapter 45- Paul's Plea to Philemon 177 

low workers (Philem. vss. 23, 24; cf. Col. 4: 10, 12, 14) 
and salutes as a member of Philemon's household an 
Archippus, who is probably the very one given a 
friendly warning at the end of the letter to the church 
at Colosse (Col. 4:17). 

It is a private letter to one whom Paul had converted 
to Christianity (vs. 19) and with whom he stood in 
close and friendly relations. Philemon must have been 
a man of prominence and substance. The church 
gathers weekly at his house (vs. 2). His son, Archip- 
pus, if we are warranted in so placing the one thus 
named, is an evangelist, a fellow soldier, with (Col. 
4 : 17) a great opportunity before him. 

The student of the writings of Paul comes to realize 
that we are by no means in possession of all that Paul 
wrote. The epistles to the Corinthians should be multi- 
plied by two in order to represent the letters sent from 
him to them. There is much probability that he wrote 
more than two to the Thessalonians. It is scarcely 
credible that he never made written acknowledgment 
of the repeated gifts of the church at Philippi to him 
until the very end of his life. Moreover with his wide 
acquaintance and restless energy and constant interest 
in churches and individuals it seems not unreasonable 
to suppose that he put forth during the twenty years or 
so of his busy ministry a really voluminous correspond- 
ence, of which we have only a portion extant. This 
genial, affectionate, tactful note represents in all prob- 
ability many others with which he delighted and 
inspired his faithful followers. Why it should have 
been spared from the oblivion which overtook the others 
we can only conjecture. When Paul wrote at all, he 
probably wrote in some such way as this, never foolishly 
or weakly. It is fortunate that one of his notes was 
preserved, that we might see a model of what a Chris- 
tian letter may be. 

The purpose of Paul in writing was to intercede on 
behalf of Onesimus, a former slave of Philemon, who 
had run away from his master and drifted to Rome? 



178 The Apostolic Leaders 

where he had been converted under Paul's preaching. 
He had shown his gratitude by zealously devoting him- 
self to Paul's personal service, and the apostle came to 
have a sincere regard for him. As a matter of princi- 
ple, however, Paul felt that Onesimus ought to return 
to his master, whose lawful property he was. He 
despatches him along with Tychicus, carrying this per- 
sonal note to his master. 

And how could Philemon resist its seductiveness! 
©an any one question the probability that Onesimus 
Srent back to a relationship which was far different from 
the old bond service from which he had fled! He 
served once more, no doubt, but with pride in doing 
his best for conscience' sake and with friendly recog- 
nition on his master's part. From Paul's play on the 
name of the slave (vs. 11) we may perhaps infer that 
Onesimus had been a problem to his owner and may 
have needed discipline. 

Paul's salutation is comprehensive and yet direct. 
Uniting Timothy, who was well known among the 
churches of Asia, with him in it, he addresses Philemon 
as an old and valued associate, Apphia, a lady who was 
probably his wife, and Archippus, the evangelist also 
mentioned in the letter to the church, probably his son, 
and finally the church which was accustomed to meet 
at his house. The time of stately edifices of worship 
had not come as yet. Christians met for their "Lord's 
day" services in private houses, in the open air at some 
secluded spot, wherever they might be undisturbed. 
They were very few and often very poor. 

The thanksgiving is tactful but sincere. Paul had 
probably met Philemon at Ephesus but had not seen 
him for years. He alludes to the thankfulness ever in 
his heart over Philemon's course of life, his sturdy faith, 
his generous spirit of love, and declares that his con- 
stant prayer is that Philemon's Christian experience 
may ripen into an abounding in everything that makes 
for Christian perfection. Above all Paul rejoiced in 
his hospitality and helpfulness to his Christian brethren. 



Chapter Jf.5. Paul's Plea to Philemon 179 

Here again we find an incidental reference to the sense 
of fellowship and mutual obligation which was so 
characteristic of early Christianity in its best phases. 

Now Paul comes to the point. Although as an 
acknowledged apostle and leader of the Christian 
brotherhood he might command, he rather prefers to 
ask as a favor, in view of his years of hard service, his 
gray hairs and his present duress on behalf of the 
faith, that Onesimus, the runaway slave, once 
"Unprofitable" but now again truly "Profitable"— 
punning on the meaning of the name Onesimus, "Help- 
ful" — be received back with forgiveness and cons: dera- 
tion. Paul adds that Onesimus had become so helpful 
that he could hardly bear to send him away. He begged 
Philemon to treat him, not as a slave without rights, 
but as a Christian brother. If Onesimus had a debt 
remembered against him, let it be wiped out. Paul 
would gladly pay for it. 

Paul's last appeal was that he should do what Christ 
would have him do. "Show me that you have the mind 
of Christ." He closes with an expression of his confi- 
dence that his release would soon come,, and bespeaks 
Philemon's hospitality. 

A delightful letter in every way, but noteworthy 
because of the way in which it dealt with an important 
social problem. Slavery was a universal fact of Paul's 
day, all forms of labor being carried on by slaves. Some 
were very degraded ; many were intelligent ; a few were 
cultured. They were at the mercy of their masters. 

Christianity and slavery could not always coexist. 
The very essence of Christianity was self-determination, 
freedom, responsibility. The slaves listened eagerly to 
the teachings of the evangelists and apostles and entered 
the Christian brotherhood. They naturally chafed 
under the galling yoke of servitude in proportion as 
they realized the true significance and opportunity of 
manhood. 

Paul dealt tactfully and wisely with this delicate 
situation. The recognition of their standing as Chris- 



180 The Apostolic Leaders 

tian brethren was the sure starting-point of permanent 
emancipation. But he ever counseled slaves to be zeal- 
ous to do their recognized duty. As if to help take away 
the sting of the word, Paul, at this period, delights to 
call himself "the slave of Jesus Christ," as if to say, 
servitude is no disgrace in itself, but may be made hon- 
orable and noble. He deals with the relations of slaves 
and masters in Colossians, Ephesians, First Timothy 
and Titus. The keynote of what he says is, "Ye serve 
the Lord Christ, not merely your human master. Let 
this glorify and irradiate your hard toil." To the mas- 
ters he said, "Make these Christian slaves your partners, 
treat them as devoted brethren." Under such princi- 
ples of action slavery was doomed. 



Chapter 46. Paul's Letters to the Churches of Asia. 
Selections from Ephesians and Colossians. Written 
between A. D. 58—63. 

With the friendly note to Philemon of Colosse went 
at least two other letters of supreme importance to 
Christendom, representing, as they do, Paul's ripest 
thought and most impressive presentation of his funda- 
mental Gospel. Through them he enabled his devoted 
followers to meet with confidence a form of belief far 
more subtle and dangerous than that for which the 
Judaizers were sponsors, perilous to faith because of its 
apparent simplicity and philosophical reasonableness, a 
danger only to be set aside by clear thinking and 
by the grasp of the fundamental conceptions of 
Christianity. 

One of these letters was addressed to the church at 
Colosse, a Phrygian city of the Roman province of Asia, 
one of the three situated in the beautiful Lycus valley. 
It was of little importance, commercially far inferior to 
either Laodicea or Hierapolis, its neighbors. Paul had 
not founded the church at Colosse, except by indirec- 



Chapter J+6. The Letters to the Churches of Ask 181 

tion; at least he had never visited it (Col. 2:1). 
Epaphras, who at the writing was with Paul (Col. 4: 
12, 13), had been the evangelist under whom the Colos- 
sian church came into being (Col. 1:7). This doubt- 
less happened while Paul was conducting his great cam- 
paign at Ephesus. 

From the reference in Colossians 4:16 we may infer 
that another letter given into the charge of Tychicus was 
intended first of all for the church at Laodicea. Each 
latter was to be passed along to the others of the larger 
group of churches to which they belonged. Whether 
this Laodicean letter is, as many suppose, the letter to 
the Ephesians or was a letter, otherwise unknown, sent 
along at this time with the two well-known epistles, 
cannot be surely determined. 

One who closely examines the letter to the Ephesians 
clearly notes that it is a general letter, adapted to a 
group of sister-churches rather than a specific letter to 
some particular church. The words "at Ephesus" in 
verse 1 are wanting in the two best manuscripts, and are 
ignored by some of the earliest commentators. Prob- 
ably, therefore, the epistle was intended by the apostle 
to be a circular letter for the instruction and stimulus of 
the group of churches for which Ephesus was a center. 
Like Colossians it deals with the speculative problems 
which seem to have been rife among these churches, 
asserting by way of greater and clearer spiritual uplift 
the glorious supremacy of Christ over the universal 
church and the entire adequacy of His power in heaven 
and on earth. 

The inhabitants of the Lycus valley, Jews and pagans 
alike, were full of ideas which made their appearance in 
Christian thinking. The members of these churches, 
while sincere Christians at heart, found it hard to 
emancipate themselves from bondage to these ideas, so 
natural to them. They set a high value on asceticism. 
They often forgot that salvation is a moral and spiritual 
emancipation, and strove to attain to it by some form 
of enlightenment or by correct conduct which was 



182 The Apostolic Leaders 

ordered by rules. Of such attainment they were very 
proud. It elevated its disciples above the masses. 

By these speculations the sense of close relationship 
of the Christian with Christ was obscured and likewise 
the sense of the necessity of His redemptive power. God 
became a being so removed in character from sinful men 
that a working connection between Him and them could 
only be maintained through various grades of angelic 
beings, partly divine, partly human. Paul dealt with 
these aberrations in his characteristic fashion, not so 
much by direct attack as by setting forth a clearer and 
simpler religious philosophy. They had been redeemed 
solely through Christ, through whom therefore they 
would reach complete salvation. In view of His exalted 
power there is no need of intermediate beings. Through 
Him they had become dead to their old world and born 
again into a new life with renewed and sanctified wills. 
By the earnest exercise of this new life they would come 
to realize its possibilities of character and knowledge. 

The two letters, to the Colossians and to the Ephe- 
sians, are very similar. They must have been written 
at the same time. The former centers attention upon 
the unique divinity of Christ in contrast to any other 
so-called heavenly beings; the latter emphasizes the 
majesty of the church of which Christ is the Head. 

Colossians begins, like the other epistles, with a salu- 
tation and an expression of thankfulness for the fruit- 
fulness of their lives (1:1-8). Paul then declares his 
passionate desire that they should pattern after Christ, 
the Head of the church, the summation of all things, 
Reconciler of the world to God. This "mystery" it was 
his privilege to preach that all men might lay hold on 
God. For its realization by men he longed (2:1-5). 
He warns them against a false philosophy, declaring that 
through Christ men are born into a new life (2: 6-15). 
Over such a life ordinances can have no influence (2: 
16-23). The Christian should seek heavenly things, as 
those risen with Christ (3:1-4). Sensuality, malice 
and the like should be put away and the full Christian 



Chapter 1+6. The Letters to the Churches of Asia 183 

life be lived (3:5-17). Prayerfulness, practical good 
sense and grace of speech are worth cultivating 
(4:2-6). 

The letter to the Ephesians takes as its keynote 
association with Christ "in the heavenlies." The salu- 
tation is from Paul alone. The latter begins with a 
stately invocation to God who has adopted us as chil- 
dren, redeemed us through the Son, and sealed us 
through the Spirit. For those who are loyal to Christ 
there ought to be a steady enlightenment until they 
realize the greatness of His power and His real place in 
the moral universe (ch. 1). Made alive again by Him 
the Christian should rise to live with Him, a citizen of 
heaven, a part of God's holy temple. That Gentiles 
have this possibility is the real "mystery" of the ages, 
now known to all (3:1-13). In view of these things 
let every Christian crave a knowledge of Christ's love 
and a religious life with dimensions (3 : 14-21). There 
is a loving unity which is made up of variety, the body 
composed of different members. Let each member do 
its proper part. Put away heathen vices and put on the 
"new man" (4:17-24). This means right relations 
with those with whom one deals (4:25-32). He who 
follows after Christ abhors immorality or covetousness. 
He is a child of the light (5:1-14). He makes wise 
use of the world; his heart is full of praise and rever- 
ence (5:15-21). The relation of husband and wives, 
of children and parents, of slaves and masters, should 
be conditioned on their common relationship to Christ 
(5: 22 — 6: 9). In the earnest fight against evil which 
every one must wage, let the Christian make use of every 
spiritual weapon and go on to victory (6:10-20). 

The great ideas of these letters are the unquestionable 
supremacy of Christ over all creation, material as well 
as spiritual, the unity of the church with Christ as its 
Head, the importance of remaining with Him "in the 
heavenlies," and the desirableness of aiming at fulness 
of experience and all-roundedness of attainment. 



184 The Apostolic Leaders 

Chapter 47. Paul's Missionary Career, as Told by Him- 
self. Selections from Phllipplans, written about 
AD, 62; and from 1 Timothy, written about A.D. 66. 

There are not a few scholars who think that Paul 
was never set free from the first Roman imprisonment. 
More take the view that the second letter to Timothy 
was written from Rome during a second short im- 
prisonment following several years of freedom. The 
question is perplexing, and may never be laid at rest, 
in the absence of decisive data. In either case Paul's 
effective missionary career terminated with his incar- 
ceration at Rome for the first time, and we may ap- 
propriately review that course of development, aided 
by his own declarations. 

The great apostle was notable for delicacy of feel- 
ing and self-forgetfulness. Nothing was less natural 
to him than to review his own achievements. But he 
was also a man who demanded fair play. Traduced 
by his cowardly opponents, who delighted to decry and 
accuse him behind his back, he was led, at various 
times, to defend his own good name by recounting 
the labors and perils which had been his. Not infre- 
quently, like every good leader, he surveyed the re- 
sults of his unselfish warfare as a good soldier of Jesus 
Christ. More often still he alluded in passing to the 
methods and motives, the obstacles and joys of his 
career. From these we can reconstruct with assur- 
ance the principles of his active ministry. 

His apostolate, he repeatedly declared, originated 
with the Lord Jesus, who had appeared unto him (1 
Cor. 15:8), had commissioned him to his apostolic 
work (Gal. 1:1; Rom. 1:5) and had revealed to him 
his Gospel (Gal. 1:12). Bidden to work among the 
Gentiles (Gal. 1:16; Rom. 1:5; 15:16; Eph. 3:8; 1 
Tim. 2:7), not alone by God (Acts 26:16-20), but 
also by the Three (Gal. 2:9), he carried on for up- 
wards of twenty years with noteworthy success an 
evangelizing campaign in Syria, Cilicia, Galatia, 



Chapter 47. Paul's Missionary Career 185 

Macedonia, Greece and Asia, which had resulted in 
the founding of Christian churches in all these re- 
gions (Kom. 15:18, 19). 

Paul was a natural pioneer. He was attracted by 
the problem of organizing and developing churches in 
new communities. He aimed to go to unevangelized 
regions (Eom. 15:20) where he might lay broad 
foundations (1 Cor. 3:6,10; Kom. 15:23). It seemed 
to him when he wrote at Corinth to the church at 
Rome that he had actually completed the work which 
he could best do in the countries bordering the eastern 
end of the Mediterranean (Eom. 15:23). Paul had 
unbounded faith in the self-sustaining and self-prop- 
agating power of Christianity when once established. 
He therefore bent his energies toward making strong 
beginnings. 

He did not, however, neglect these churches, when 
once they were founded. He carried them, individu- 
ally and collectively, on his heart (2 Cor. 11:28). He 
received letters from them and wrote carefully in re- 
turn. He kept close watch of their growth, and main- 
tained relations of deep affection with their leaders. 

When we heed his own words regarding himself, we 
would not rate him as a learned or eloquent speaker, 
although an impressive one (1 Cor. 2:1,4; 2 Cor. 
10:10). His personal presence was, perhaps, inferior 
(2 Cor. 10:1,10). It was his capacity, his great en- 
thusiasm, his deep earnestness, his sympathy and re- 
sourcefulness, that gave him such power over men. 
He was ready of speech, beyond question, and perhaps 
over modest in referring to his own oratorical powers. 

It was a matter of principle with Paul to identify 
himself with all types of men, to reach them, as far as 
he could consistently do so, at their level (1 Cor. 
9:20-23; 10:32,33). Yet he could boast on occasion 
of a splendid lineage (2 Cor. 11:22; Phil. 3:4-6). 
He was a Hebrew of the Hebrews, a cultured aristo- 
crat. But his proudest boast was, after all, that in 
course of time God drew him from that life of holy 



186 The Apostolic Leaders 

selfishness on which he had embarked, and made him 
a preacher of the "mystery" of Christ. In compari- 
son with this no other experience seemed a privilege. 
He bent his energies to the work of preaching, leaving 
details of church procedure or of the instruction of 
the converts whom he made to others (1 Cor. 1:17). 
His ministry was frank and outspoken. He dealt 
with his converts as a father (1 Cor. 4:15; 1 Thes. 
2:7,10-12) might, with all gentleness and considera- 
tion, and yet with authority. He seems to have taught 
them rules of right conduct (1 Cor. 11:2), and dis- 
cussed the proprieties of many habits. Inasmuch as 
his converts came in large proportion from among the 
poor and ignorant, not a few being slaves, who were 
not credited with even a rudimental morality, such 
instruction was necessary (1 Thes. 4:1). Paul never 
hesitated to declare plainly what he felt the situation 
demanded (1 Thes. 2:4-6; 2 Cor. 4:2). 

PauFs career had not been an easy one. From the 
first day he met with trouble (Acts 9:23). As an 
evangelist he passed through experiences which would 
have broken down or silenced any ordinary man (1 
Cor. 15:32; 16:9; 2 Cor. 7:5), but they seemed to a 
man of his splendid idealism but incentives to more 
incessant endeavor (2 Cor. 4:8,9,16-18). With the 
utmost difficulty was he forced to mention them. They 
read like the adventurous experiences of intrepid pio- 
neers. Paul constantly ventured on behalf of the Gos- 
pel all that men have ever been willing to hazard for 
the heaping up of treasure or for the gratification of 
lust. The long roll which in various connections he 
rehearses (1 Thes. 2:2; 1 Cor. 4:11-13; 2 Cor. 1:8,9; 
6:4-10; 11:23-28; 2 Tim. 2:9; 3:10,11; 4:7) merely 
gives us a glimpse of his hardihood, persistence, cour- 
age and faith. 

It was like Paul to wish to be beholden to no oiie. 
He never would levy on a community, as some of Wis 
contemporaries did. Gifts for his personal use, which 
came under the promptings of love and not as salary 



Chapter 47. Paul's Missionary Career 187 

he did not refuse (2 Cor. 11:8,9; Phil. 1:6; 4:15, 
16), but he wished to have the independence and the 
satisfaction involved in paying his own way (2 Thes. 
3:7,8; 1 Cor. 9:15). 

The apostle had so sane and well-balanced a mind 
that his declarations about the revelations which he 
had received (2 Cor. 12 :l-4) arouse a sort of sur- 
prise. We agree with him that the "thorn" (Gal. 4: 
13; 6:17; 2 Cor. 12:7) was well bestowed. At all 
costs so great and noble, so sweet and fine a soul must 
be kept humble. 

Paul's strength lay in his absolute loyalty to Christ. 
Every power was controlled and subordinated to His 
service. With whole-heartedness he did his work, 
with resistless and incessant energy. In this work 
God gradually gave him such a revelation of Himself 
as few men can gain. It will be ever true that tho 
real disciple finds power and vision, as Paul found it, 
in self -forget ting zeal for God. 



188 TJie Apostolic Leaders 

Chapter 48. The Close of Paul's Career. Selections 
from 1 and 2 Timothy and Titus. About A.D. 
64—68. 

The details of Paul's last days are very obscure and 
concerning them there is no unanimity of opinion. The 
majority of interpreters in the past have followed the 
lead of Lightfoot in attributing the Pastoral Epistles to 
a period subsequent to the two years in confinement at 
Rome of which the Book of Acts speaks (28: 30). The 
few allusions to persons and places in these epistles then 
suggest a release from imprisonment, a year or two of 
visitation of churches and a second arrest and imprison- 
ment at Rome, this time terminating fatally. There are 
scholars of good judgment, such as Bart let, who regard 
First Timothy and Titus as having been written prior to 
the imprisonment mentioned in Acts, and deny that they 
furnish any evidence regarding Paul's movements in 
later years. The allusions in Second Timothy would fit 
into either scheme. 

Other arguments are singularly inconclusive in rela- 
tion to this matter. The Book of Acts as a whole, in the 
decisions or declarations of Lysias, Felix, Festus and 
Agrippa, that Paul was not worthy of death or of bonds, 
would seem to anticipate his release from the charge 
made against him. Yet his words at Miletus (Acts 
20: 17 ft.) imply also that he was not to look upon his 
friends at Ephesus again. Paul's great confidence that 
he was to be quickly released, given expression near the 
close of the two years of imprisonment (Philemon 22; 
Phil. 1: 25; 2: 24), counts for something as an indica- 
tion of the course of events; yet a great and sudden 
surprise would not have seemed a strange happening at 
that time. 

The reference in the First Epistle of Clement of Rome 
to the Corinthians, dated about a generation after Paul's 
death, which declares that he "reached the goal of the 
West," is too obscure to be regarded as valuable evidence 
in regard to his movements. Tt may bo merely rhetoric 



Chapter 48. The Close of Paul's Career 189 

or it may refer, in its context, merely to Home. It is 
necessarj% therefore, that no dogmatic assertions be made. 

For all practical purposes Paul's life was over. Even 
if he was released and returned to the East he made no 
protracted stay in any place. Possibly he went at once 
to Spain, as Zahn conjectures. Probably he would have 
spent some time at and near Ephesus and with the 
churches near Colosse. Surely he would not have over- 
looked the Macedonian churches, for which he had such 
an affection. The church at Corinth would, perhaps, 
have been the very first of all to be visited. While thus 
renewing the faith and stimulating the courage of these 
beloved communities in Christian fellowship, he must 
have been once more apprehended and taken to Eome for 
the last time. 

The uncertainty whether the great apostle was 
beheaded about a. d. 62 or 63, or several years later 
does not prevent our having a fairly vivid idea of the 
circumstances under which his last days were spent. We 
may be sure that he maintained his courage to th3 very 
last. The long imprisonment at Eome was a bitter dis- 
appointment to him. The emperor Nero in the earlier 
part of his reign was regarded by his far distant sub- 
jects in the East as a model ruler. The palace intrigues 
and family murders of which we hear hardly affected 
their interests, which were directed in large measure by 
Seneca and Burrus. Probably Paul, when he appealed 
to Caesar, expected to receive quick and genuine justice. 
He knew that the flimsy character of the charges against 
him would be evident to any impartial judge of last 
resort, and expected a prompt decision in his favor. On 
the supposition that the letter to Titus was written by 
him on the voyage to Rome after leaving Crete, perhaps 
from Malta, Paul's expectation (Titus 3: 12) of spend- 
ing the next winter at Nicopolis would indicate his sup- 
position that his trial would be speedy and favorable. 
After his usual fashion he made good use of the oppor- 
tunities afforded by his contact with the guards and by 
his freedom of intercourse with citizens. Yet as the 



190 



The Apostolic Leaders 



months went by there was a growing sense of injustice 
and danger which would have sapped the energies of a 
less heroic personality. To the last he was the most 
dependable of all. 

So strong was his faith, and so keenly did he feel the 
continuing need of his presence among his followers, that 
he could say to the Philippians, "And having this confi- 
dence, I know that I shall abide, yea, and abide with you 
all, for your progress and joy in the faith." He had so 
many plans, and could meet so many emergencies and so 




The Three Fountains. 



From a photograph. 



The Church of the Three Foontai ns is said to mark the spot where Paul was executed. 
The tradition is that when tiis head was stricken from his Dody it bounded twice, thus 
striking the ground In three places, at each of which a fountain of water appeared. 
These fountains are under the altars in the cut. At the right is seen the executioner's 
block on which the great apostle is said to have been executed. Few of the places shown 
in Rome as memorials of Paul have any Historical basis. The fact that they should be 
visited in reverent interest by thousands'^/ people every year shows the wonderful influ- 
ence which this greatest of Christian disciples still exerts in the world. 



much land still remained to be possessed that he could 
not bring himself to feel until the very end that his life 
was actually over. 

How he carried the burden of the churches is evinced 
by the character of the letters written at this last stage 
of his life. The letters to the Colossians, to the 
Ephesians, to the Philippians and the Pastorals, are 
essentially letters to the church at large, dealing with its 
insistent problems, inculcating the true principles of 
Christian faith and life, breathing tender yet inspiring 
messages of assurance and comfort and conviction. 
Through these marvelous letters Paul did the culminat- 
ing work of his long ancl active career. In a true sense 



Chapter Jf8. The Close of Paul's Career 191 

the determination of the question of one imprisonment 
at Rome or two may be regarded as unimportant. His 
work had really come to a fitting end. 

There came a sudden turn in his fortunes. His last 
hope of justice fled. He knew that he had no longer 
any hope of deliverance. That presentation to God of 
the Gentile world as inheritors of His gracious promises, 
which was the great task of his life, was now, as he 
wrote to his beloved Timothy, to be accompanied as a 
sacrificial gift by his own blood "poured out as a liba- 
tion" (Phil. 2 : 17 in anticipation; 2 Tim. 4:6). 

But with what superb self-command he awaited the 
lictor's axe. It was "for the testimony of Jesus" (Eev. 
20:4) and thus to die was gain (Phil. 1:21). His 
death was triumphant. No emperor's decree could set 
aside the crown of righteousness which the Lord, the 
righteous judge, would grant him. He had fought a 
good fight ; he had kept the faith. 

Paul's life has been a continuing inspiration to all who 
seek to make the utmost use in the Lord's service of such 
powers as they possess. Clement of Rome, about 95 
a. d., referred to Paul, who by his example pointed out 
the prize of patient endurance. After that he had been 
seven times in bonds, had been driven into exile, had 
been stoned, had preached in the East and in the West, 
he won the noble renown which was the reward of his 
faith, having taught righteousness unto the whole world 
and borne testimony before the rulers. The lesson 
which we draw to-day is not dissimilar. Paul succeeded 
against great disadvantages because of his singleminded- 
ness, his devotion and his faith. He was truly "God's 



192 



The Apostolic Leaders 



Chapter 49. The Last Words of Peter on Behalf of the 
Church. Selections from 1 and 2 Peter. Dates 
uncertain. 

It is with a sense of loss that the student of early 
Christian history comes to realize that so little is 
recorded in the New Testament regarding the last 
fifteen years or so of the active life of the apostle Peter. 
That he was not in retirement may be taken for 
granted, not merely because of his temperament, but as 
evidenced by the allusion made by Paul to his journey- 
ings in First Corinthians 9:5. It must have been his 
custom to make long tours of apostolic visitation and 
presumably in Asia Minor. 

Even before the conference at Jerusalem (not far 
from 50 a. d.) James had become the acknowledged 

head of the church in 
Judea, so that Peter's 
duty no less than his nat- 
ural bent would have 
taken him out among the 
churches. It had doubt- 
less seemed to him and 
to the others at that time 
(Gal. 2:9) that a nat- 
ural distribution of ener- 
gy would send Paul to 
those who were distinct- 
ively Gentiles, and Peter 
to those who were by 
birth and training Jews. 
As years went by, how- 
st. p«ter. ever, we cannot imagine 

^From^tatueinlheehurchof St. John Late- p e ter aS Continuing On a 

narrow basis. He was 
"ever sensitive," as Bartlet remarks, "to the teaching 
of divine facts," and the unquestioned success of the 
work of Paul and the rapid growth of the churches 
under his inspiring leadership would have quickly evi- 




Chapter J>9. The Last Words of Peter 19S 

clenced to Peter the real breadth of the Messianic 
kingdom-to-be. Tradition connects Peter rather with 
Pauline than with later Palestinian Christianity. 

Where Peter labored all these years must be a matter 
of conjecture. Doubtless he worked in Palestine and 
Syria and perhaps up through Asia Minor as far as 
Pontus and Bithynia. He was surely well known in 
the other Christian centers, at least Paul refers famil- 
iarly to him, when writing to his own churches. 

The evidence of the First Epistle of Peter as well 
as that of tradition makes it probable that Peter came 
to Pome after Paul's martyrdom and was there be- 
headed. Whether he was at Rome only a year or two, 
and wrote First Peter not far from 80 a. d. must ever 
remain one of the perplexities of interpretation. One 
who reads the epistle carefully recognizes the stamp of 
a first-rate personality. No other book, not written by 
Paul, so nearly resembles his writings. It is wholly 
worthy of the other great pillar of Christianity, and 
may be with strong probability ascribed to him. 

First Peter was written from "Babylon," probably 
meaning the Rome which had begun to persecute the 
church. It was addressed to the Christian communi- 
ties of Asia Minor north of the Taurus range, because 
a similar sort of persecuting policy had been begun 
among them. The apostle sought to send them a mes- 
sage of comfort and cheer, as a stimulus to their courage 
and a stay to their faith. He addresses independent 
communities, each with its elders (5:1), its sense of 
brotherhood (4: 10), its personal freedom (4: 11), and 
puts his plea on the broad ground of the wisdom of 
righteous and sincere lives. 

We know but little about the churches addressed, and 
the way in which they came to be organized. Ramsay 
makes it an argument for the relatively late date of the 
first epistle that Christianity could not well have got- 
ten a strong hold of the region of Pontus and Bithynia 
as early as a. d. 64. We hear of the region many years 
later through the interesting rescript of Pliny to the 



194 The Apostolic Leaders 

emperor Trajan. Pliny was proprsetor of these prov- 
inces between a. d. 103 and a. d. 105. He had to 
deal with Christians and asked the emperor for advice. 
Incidentally his letter proves that Christianity had at 
that time made great progress, including "many of 
every age, of every rank, of both sex.es also ... in 
country towns and rural districts" as well as cities, so 
that the temples, once thronged, were almost deserted. 

First Peter was probably directed to the converts of 
a generation earlier. It is addressed in figurative fash- 
ion to the "elect who are sojourners of the Dispersion/' 
identifying thus these Christian believers with the true 
Israel of God, and suggests that they are elected to 
complete holiness and purity of life. Then follows a 
thanksgiving (1:3-5) for the heavenly inheritance 
reserved for those who have triumphant faith. Such 
faith (1:6-9), even though tested severely, is sustained 
by love for the unseen Christ, whose sufferings and 
glory (1: 10-12) prophets foretold. As those redeemed 
by the blood of Christ unto a new spiritual life (1: 13- 
25) may you all with soberness aim to live holy lives. 
Put away everything which will retard your growth 
(2:1,2), or make you unfit to fashion with Christ a 
holy temple (2:3-10). 

This glorious introduction leads the way to a series 
of exhortations to duty. As true pilgrims (2:11,12) 
they were to avoid all impurity or cause for criticism. 
As loyal subjects of the government (2:13-17) they 
were to be obedient and thus put calumniators 
to silence. Slaves (2:18-20) . were to be obe- 
dient and patient even under wrong, in imitation 
of the wonderful patience (2 : 21-25) of Christ. Wives 
were not to use their Christian freedom as an excuse 
for discontent or extravagance (3:1-6). Husbands 
were to love and honor their wives (3:7). All should 
seek to exhibit the qualities which make for brother- 
hood and blessing (3:8-12). If tribulation seemed 
imminent, let it be for righteousness and never 
deserved (3:13-17). Christ Himself was not free 



Chapter 49. The Last Words of Peter 196 

from suffering, but it was because of the sins of others 
and for their salvation (3:18-20). Through His res- 
urrection and ascension all obtain a right relationship 
with God (3:21,22). As sharers then with Christ in 
sufferings, share with Him the life of God and abandon 
the old heathenish practices (4:1-6). In view of the 
approaching end of the age, let all give themselves 
soberly and reverently to prayer and mutual friendli- 
ness and helpful deeds, each one contributing his best 
(4:7-11). 

The writer now reaches the real reason for his writing. 
His readers were not to wonder at the trials they were 
experiencing, nor to resent them, but rather to rejoice 
at suffering with Christ, and exalting His precious 
name. To suffer as a criminal would be scandalous; 
to suffer as a Christian would be glorious (4:12-17). 

He closes with a few charges. First the elders of the 
church (5: 1-4) are to take great pains to be good pas- 
tors and leaders. Again the younger members (5:5) 
are to be obedient and helpful. And all are to exhibit 
the virtues of humility, alertness, trust, soberness and 
steadfastness (5:6-9). God Himself would help them 
to a perfect development (5: 10, 11). 

It is interesting to note the emphasis laid upon the 
sufferings of Jesus in this epistle, doubtless because it 
was addressed to those who were in the midst of serious 
trouble. He urges that their sufferings, like those of 
the Master, make for redemption. To be worthy of the 
rich inheritance which is theirs is their privilege and 
duty. 

Second Peter is a much disputed epistle, and a truly 
remarkable one. It differs much from First Peter in 
style and in thought, but seems to have incorporated 
Jude almost entire. Many question the Petrine author- 
ship, yet the unknown author was a remarkable man. 
It begins with an appeal for progress in acquiring 
Christian virtues (1:3-11) and a noble declaration of 
the truth of Christian teaching (1:12-21). The sec- 
ond chapter sets forth the evil practices of the false 



196 The Apostolic Leaders 

prophets. The closing one extends a rebuke to those 
who disbelieve in the final judgment and declares that 
the coming of the Lord will be sudden and sweeping. 
Consequently all" are urged to be patient, diligent, and 
full* of sincerity. 

We cannot' go far afield if we think of Peter as the 
true spiritual successor of Paul, for a while at least. 
He was quite possibly the chief administrator in the 
western church; he surely became, like Paul, a cheerful 
martyr to the faith. As Clement of Rome says, "He 
endured, not one or two, but many labors, and having 
borne his testimony, went to his appointed place of 
glory/' 



Chapter 50. The Apocalyptic Vision of the Triumphant 
Christ., Rev. chs. 4, 5 ; 7:9—17. About A. D. 68. 

It is rather strange that there are so few examples of 
apocalypse in the Bible, and particularly in the New 
Testament, when it was such a frequent and favorite 
type of literature during the centuries just preceding 
and that including the early days of Christianity. 
Among the books which Christians read, apocalypses 
were often found, such as the Book of Enoch, or the 
Apocalypse of Peter. They were always couched in 
strange, symbolic language, and purported to unveil the 
mysteries of the past or future. They were a revival of 
prophecy but not of the old sort. They looked for a 
judgment, not upon Israel but upon the foreign nations, 
her enemies; they paid little or no attention to the life 
of their time, but directed it toward the universe at 
large; they described the Messianic or ideal future as 
something not to be realized in this sphere but in a 
heavenly world; they paid scant attention to Israel the 
nation, and much to the individual inheritor of God's 
promises. 

Apocalyptical writings are really aids to robust faith. 



Chapter 50. The Apocalyptic Vision 197 



They arise in times of danger, when active persecution 
threatens to cause widespread apostasy, when heathenism 
is rampant and all believers must get together. They 
make for encouragement and for hopefulness by empha- 
sizing the factors which 
stand for righteousness 
and by asserting that 
these will be made man- 
ifest. 

The least profitable 
method of studying an 
apocalypse is to dwell 
upon the details of its 
bold imagery. It is 
full of figurative repre- 
sentations of spiritual 
realities. The faith and 
hope behind them are 
important, rather than 
the symbols themselves. 
Its interpretation is in 
the large rather than 
minutely. 

The book of Revelation predicts the speedy coming 
of God as judge, to divide true Christians from the false. 
"Rome will fall and Satan, whose power Rome em- 
bodies, will first be bound and then destroyed." All 
believers will finally live with God and Christ in eternal 
blessedness. Amidst the profusion of figurative expres- 
sion, it is clear that two definite declarations are made ': 
that the Roman empire is to fall, and that the faithful 
Christian will receive a power and blessedness far 
beyond any conception of human experience. 

Its great themes are the transcendence of God and the 
certainty that His purposes will prevail in the history 
of the world. Through the risen and enthroned Christ 
He overcomes and redeems. 

The first chapter is introductory. The superscription 
(1:1-3) ascribes the revelation to Christ and declares 




St. Joiin. 

From a statue by Thorwftldsen. 



198 The Apostolic Leaders 

that its contents are of high importance. The intro- 
duction (1:4-8) asserts the coming of Christ as the 
theme of the book, which goes on to describe the com- 
mission of the prophet, given by the eternal Christ Him- 
self, to write down what was revealed unto him 
(1:9-20). Then follow, still by way of preliminary, 
the well-known letters to the seven churches of Asia, to 
Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Phila- 
delphia, and Laodicea. Each receives approval, recog- 
nition or reproach according to its desert. They are 
really addressed, in all probability, to a wider circle, 
perhaps to the Christian world of that day. It is 
unlikely that these churches ever actually received them 
individually. The writer's purpose seems to be ideal. 
The letters form an appropriate introduction to the book 
as a whole. These letters give a vivid picture of the 
Christian church of that day, its victories and defeats. 
The church at Ephesus was a firm upholder of the 
faith, but had lost some of its early spirit of brotherly 
love. Those at Smyrna and Pergamum were praised 
for fidelity in the face of persecution and difficulty. At 
Thyatira was a church exhibiting Christian growth but 
blamed for permitting the presence of a false prophetess. 
Sardis was mainly dead. Philadelphia was faithful 
and would be rewarded. Laodicea abounded in wealth 
but was really in spiritual want. Those churches needed 
a stirring message to arouse them to confidence in God. 

Chapter 4 exhibits Cod upon His throne, surrounded 
by the heavenly chorus, and worshiped by the angelic 
leaders as the Supreme Creator and Ruler of the universe. 
Chapter 5 introduces the Christ, who is able to unlock 
the secrets of heaven and earth, in whose praise the 
whole creation joins. Thus these two chapters describe 
the heavenly, scene of the visions. 

The next three chapters introduce a vision of the 
judgments to come. The destroying power of war, 
famine, pestilence, earthquake, all portend the day of the 
Lord (ch. 6). The seventh is the worst of all, but 
before it are two comforting visions of the safety and 



Chapter 50. The Apocalyptic Vision 199 

blessedness of those who are faithful. Some are kept 
from the evil (7:1-8); others come through it trium- 
phantly (7: 9-17). This last passage anticipates chap- 
ter 21, but prevents dismay. The seventh seal involves 
a series of preliminary judgments. One-third of the 
earth is destroyed and one-third of mankind (chs. 8, 9). 

With chapter 10 the prophet is given a new commis- 
sion to prophesy in place of the description of the result 
of the seventh trumpet. This account is followed by a 
short and obscure passage of comfort for those who keep 
the faith (11:3-13), which is followed by a heavenly 
song of anticipated victory (11:16-19). 

The powers of evil against whom these forces are to 
wage successful war are then introduced. First is Satan 
himself, the personification of all wickedness, desirous 
of destroying the Messiah-child, but when foiled turn- 
ing with renewed fury against the faithful Christians 
who were His followers (ch. 12). Satan gives his 
malign authority to a beast, which exercise offensive 
and oppressive dominion over men and especially over 
believers (13:3-10). A second beast appears which 
compels all men to worship the first (13: 11-18). By 
these beasts sober minded interpreters understand the 
Roman empire of the days of Domitian and the system 
of emperor-worship, which constituted Christianity's 
great danger. Over against these foes stands a com- 
forting vision of Christ and His great array of pure- 
minded followers. To further stay the courage of those 
who were to pass through fiery trials a series of warn- 
ings are uttered by heavenly messengers who proclaim 
the glory and supremacy of God the Creator (14: 6, 7), 
the fall of Rome (14: 8,) the doom of those who yield 
to Rome's behest (14:9-12), the blessedness of the 
faithful dead (14:13), and the certain judgments to 
come (14:14-20). 

Then is poured out the seven-fold wrath of God (chs. 
15, 16), preceded as before by a glimpse of the heavenly 
blessedness of the redeemed who have shown their fidel- 
ity (15:2-4). The wrath of God is in seven bowls, 



200 Tht Apostolic Leaders 

which are poured out one by one, against the earth, the 
sea, the fresh waters, the sun, the throne of the beast, 
the Euphrates, and the air. 

These outpourings of wrath prepare the way for the 
overthrow of the powers of evil. First of all is Rome, 
the harlot-city, red with the blood of martyrs, seated 
on her seven hills, doomed to destruction from within 
(ch. 17). Angels announce her destruction and desola- 
tion, because of her sins (18:1-8). Those who traf- 
ficked with her are overwhelmed with grief (18: 9-19), 
but saints will rejoice at her well-deserved downfall 
(18: 20-24). And in heaven and on earth there is one 
loud acclaim of praise to God because of the overthrow 
(19 : 1-10) . Then the warrior Messiah in blood-red gar- 
ments executes the wrath of God and puts a final end to 
the beasts and to all who followed them (19:11-21), 
i. e., to the Eoman empire and its godless worship. 

With the fall of the wicked empire, his tool, Satan is, 
as it were, deprived of freedom for a time (20:1-3). 
During it the resurrected martyrs share with Christ in 
ruling the world (20:4-6). When loosed Satan will 
vainly gather his hosts. They shall be consumed and 
he doomed eternally along with the two beasts (20: 
7-10). Then will come the final judgment of all man- 
kind (20:11-15). 

For those who have been worthy, who have persevered 
amidst temptations and persecutions, a new and blessed 
life now begins. The heaven and earth becomes new 
(21:1,2). God and man dwell together (21:3,4). 
The heavenly city, the abode of the blest, is inconceiv- 
ably beautiful, bright and pure. Life there is joyful 
beyond expression (21 : 9 — 22 : 5. God is always there, 
and His people will be in fellowship with Him. 

The closing verses emphasize the importance and the 
certainty of the visions of the book. 

Revelation is a wonderful book. Its imagery is almost 
confusing when studied in close detail, but very effective 
when interpreted broadly. Its message of assurance 
bases itself on the power and wisdom of God, whose 



Chapter 51. Last Messages of the Apostolic Age 201 

plane for the universe must finally prevail. Its prom- 
ises are to those who are spiritually faithful and worthy. 
Those who seek to find in its words an unveiling of 
the details of the historical or even spiritual future will 
be disappointed. Those who look for encouragement in 
the sturdy resistance of all forms of evil, in the main- 
tenance of a serene faith in God, in the conquest of self, 
and in the acceptance, if need be, of martyrdom rather 
than apostasy, find an eternal message. 



Chapter 51. The Last Messages of the Apostolic Age. 
Selections from 1 John. Written apparently between 
A. D. 80 and 100. 

There can be no question that the writings ascribed 
by common consent to the aged apostle John belong 
to the very last decade of the first century of our 
era. In what exact proportion, if at all, others than the 
apostle shared in these writings will always be a theme 
of scholarly discussion, but of comparatively small 
importance. It is certain that for all practical pur- 
poses these noble writings represent the thoughts and 
utterances of that aged saint of Ephesus, whose whole 
life had been given to the bearing of witness to the 
Word whom he had seen and known, had loved and 
served. 

The closing decade of the century was a time of 
comparative peace for the Christian congregations. 
The persecuting movement of Domitian's early reign 
had spent itself. The dangers to which the leaders 
of the church were alive came from within the church 
rather than from the outside. There were serious 
forms of unbelief or speculative heresy which had be- 
gun to gain ground. Prominent among these was 
the Cerinthian view of the person of Jesus Christ. 
Claiming that divinity and humanity were so opposite 



202 



Tlte Apostolic Leaders 




in substance that no one could possibly be God and 
man at the same time, Cerinthus, who accepted the cur- 
rent traditions regarding the active life of Jesus, ex- 
plained the supernatural element in that life by the 
hypothesis that the man Jesus was taken possession of 
at the baptism by the spiritual Christ, who remained 
with Him until the cross. This spiritual Christ, not 

being corporeal or hu- 
man, could not suffer, 
and had no part in the 
agony of the cross. 

This ingenious theory 
had the practical result 
of absolutely denying the 
divinity of Jesus Christ. 
It roused the aged apostle 
to the necessity for a de- 
liberate and comprehen- 
sive reply. This we have 
from one point of view 
in the first epistle of 
John and from another 

St. JohE, the Last of the Apostles. ' m the foiirtn Gospel. 

They are impressive 
presentations of the personality and the work of Jesus 
Christ. 

The first epistle of John contains the substance of 
every important declaration in the other two. It be- 
gins with an impressive formulation (1:1-4) of the 
theme which he wished to treat, viz., the reality of 
the living Word and His possible continuing relation- 
ship with men. Fellowship with Him means (1 : 5-10) 
walking in the light and confessing one's sins. Jesus 
delivers from sin those who strive constantly to fol- 
low Him (2 : 1-6). He who loves God loves his brother 
man (2 : 7-11), and ranks God above all else (2 : 12-17). 
As our Lord declared and as Paul said also, these men 
whom wc know, who are denying that Jesus was the 
Christ, the Son of God, these antichrists ar^ ordy fore- 



Chapter 51. Last Messages of the Apostolic Age 203 

runners of the day of His appearing. Remain faithful 
to Him and thus show that you are indeed His children 
(2: 18-29). As children, let us be, pure and righteous 
and loving (3 : 1-12). Loving one another in truth, let 
us believe on Jesus (3:13-24). The spirit of anti- 
christ is worldly (-1:1-6); the spirit which God in- 
spires is a spirit of love (4: 7-21). He who knows and 
follows Christ is a true child of God (5: 1-12). These 
things we know (5:13-21). 

The letter is a testimony to the reality and power 
of the fundamental facts of the Gospel message. 
These facts, however, are set forth with much greater 
fulness in the Gospel of John. Whether this Gospel 
was written before or after the first epistle is un- 
certain, but it looks at Christ's life from the same 
point of view, and was probably one of the latest of 
the New Testament writings. Its purpose was not 
evangelistic, like that of the other Gospels, but like 
John's epistles, was for the establishment and con- 
firmation of Christians in the faith. 

This Gospel is an interpretation rather than a record 
of the life of Jesus. So far as it is a narrative, it 
details the self-revelation of Jesus — to His compan- 
ions, to the people, to the Eleven in the upper room, 
and finally to human-kind. It sets forth the inner 
life and the genuine spirit of Jesus as exhibited in 
His dealings with men and His declarations to them. 
Just as Matthew lays great stress upon the year of 
gradual self-disclosure between the choosing of the 
Twelve and the affirmation by Peter on their behalf 
that Jesus was the Christ, the Son of the Living God, 
so the fourth Gospel details the less obvious, more 
gradual self-disclosure of the life as a whole. It be- 
gins by setting forth Christ's eternal nature as the 
Word made flesh, the true Light of the world, the One 
who revealed God unto men by exhibiting in Himself 
at once the perfection of human nature and the sub- 
stance of the divine nature. It then shows how Christ 
presented Himself to the nation, claiming over and 



204 TJie Apostolic Leaders 

over again His divine sonship, and affording the most 
complete proof of the truth of what He said, notwith- 
standing which He was utterly rejected by the Jews. 
Beginning with the thirteenth chapter, it describes 
Christ's unreserved revelation of Himself to the inner 
circle of disciples who were now prepared for the 
precious message. The book closes with the account 
of His crucifixion and burial, and His triumphant 
resurrection through which His disciples were made 
certain of His real character. 

It was thus a noble message to be given to the 
church as its particular Gospel, a fitting word for the 
close of the New Testament age, a cure for those who 
had begun to be affected by doubts regarding the true 
divinity of our Lord, or whose faith was formal, un~ 
vital, chilly. For all these centuries it has served to 
quicken, to cheer, to assure, to deepen and to estab- 
lish the spiritual life of every earnest servant of God. 
In writing it the beloved apostle rendered the church 
a service of inconceivable value, 



Chapter 52. The Later Apostolic Age 205 
Chapter 52. The Later Apostolic Age. A Review. 

The imprisonment of the apostle Paul at Csesarea 
marked the beginning of the second Christian genera- 
tion. It was far more of a turning point in Christian 
history than has been commonly supposed. The first 
thirty years of Christian history were years of activity 
and movement, of pioneering and organization, of the 
discovery or awakening of needs rather than of their 
satisfaction. Paul's long imprisonment not only gave 
him an opportunity for reflection, and a consequent 
maturing of his thought, but it accentuated the feeling 
all over the Christian world that the earlier era had 
come to a close and that the second generation had 
begun. 

The next three decades registered a great advance 
for Christianity. During the first of these Jerusalem 
rapidly approached its doom. The relations of peo- 
ple and procurators grew less and less endurable on 
either side; the signs of a revolt became increasingly 
definite. At last, after several years of tumult and tor- 
ture, the sacred city of Jewry was captured, the tem- 
ple destroyed, and the people scattered. The strength 
of Judaism was broken. 

Meanwhile Christianity had suffered and achieved. 
Paul, in prison, had written those matchless epistles, 
which forever uphold the supremacy and the satisfy- 
ing character of Christ, and declare His significance. 
Later on He had laid down His noble life in martyr- 
dom. But He had first inspired a church to heroism 
and faithfulness. There was rapid progress every- 
where. Churches sprang up on every hand; they en- 
dured and even flourished in spite of danger. Not 
even the bitter persecution encouraged by the emperor, 
Nero, was a check to the Christian church; it 
rather became a stimulus. The disaster of a. d. 70 
clid jQot hinder Christianity, although it was deeply 
mourned by many Christians who had been born Jews. 

Not long before the fall of Jerusalem the Gospel of 



206 The Apostolic Leaders 

Mark was written. It represented most closely the 
sifted tradition regarding the active life of Jesus. 
Either shortly before or after that notable date the 
Gospel of Matthew likewise appeared, at least in sub- 
stance. It was such a Gospel as was greatly needed 
at that juncture, when such a multitude of Jews had 
been shaken to the very foundation of their faith by 
the terrible disasters which they had endured and by 
the fate of the temple which seemed to them the very 
abode of Gocl. Such minds had rejected Jesus because 
He had not proven Himself to be of the Messianic 
type for which they had looked. The Gospel ap- 
pealed to such men. It traced the actual fulfilment 
of Messianic expectation as seen in the life of Jesus. 
It reported His repeated declaration that suffering and 
sympathy were essential elements in Messiahship. It 
emphasized the glory and the triumph of the cross and 
the sublime range of His last command. Such an 
epistle as that to the Hebrews reinforced the thought 
of Matthew by showing that the New Testament re- 
ality far outvalued the Old Testament practice, while 
embodying all in it that was truly valuable. 

These* writings were the products of the second gen- 
eration of thinking. They represent a more reflective 
age and a maturity of judgment which gave to them 
increased value. The Lukan writings, which prob- 
ably appeared about 80 A. d., are fine examples of this 
maturity. As Bruce has remarked, it is not the active 
Jesus who is the theme of the third Gospel, but the 
Lord Jesus Christ. By this he means that Luke at- 
tempted to sketch the life of Jesus in its permanent 
rather than its passing aspects. It is certainly true, 
as the careful reader does not fail to realize, that the 
book of Acts is anything but a record of current 
events. Such a diary was among its sources but the 
book itself is a well digested, carefully arranged ex- 
ample of literature written with a dominant purpose 
and using historical facts for its illustrations. Whether 
First Peter and Revelation belong to the era between 



Chapter 52. The Later Apostolic Age 207 



60 and 80 A. d.., or to a later time, must be uncer- 
tain. Very likely First Peter is relatively early and 
Revelation relatively late, but the determination is un- 
important. Each belonged to the' literature of encour- 
agement and comfort, of which there was sore 
need, both in the days of Nero and in the days of 
Domitian. 

The work of Paul for each generation, that which 
witnessed the founding of the church and that which 
formulated the place of the church and its work, was 
equally important. He was one of the personalities 
which grow greater as they are the more clearly un- 
derstood. The deliberateness of his heroism, the 
clearness of his intellect, the greatness of his soul, the 
sincerity of his judgments, the extent of his influence, 
and its helpfulness — 
these qualities become 
increasingly impres- 
sive to the student of 
Paul's career. He tri- 
umphed by a won- 
derful combination of 
genius and straight- 
forward sincerity over 
obstacles which would 
have baffled ordinary 
great men. He was a 
leader among men of 
strength, not merely 
in default of other ag- 
gressive personalities. 
He was not free from 
mistakes ; he laid 

stress on some matters with regard to which the 
Christian thought of to-day is at variance; he cer- 
tainly used many arguments which were good when 
he used them, but are unconvincing now, yet he 
laid broad, strong and square the essential founda- 
tion for a working Christianity which should be truly 




St. Paul. 



St. Peter. 



From a medallion in the Vatican library at Rome, 
which is supposed to date from about 200 A.D., and 
probably presents the earliest existing portraits of 
these two great apostles. 



208 The Apostolic Leaders 

universal. No other one personality was so impor- 
tant as his in the history of the early church. 

The work of Peter was hardly less useful. In say- 
ing this we must trust in part to tradition, for our New 
Testament records follow the work of Paul rather than 
of Peter. The latest Gospels sketch, however, a Peter 
who would surely be at the forefront of the apostolic 
care of the churches. Despite the rebuke administered 
by Paul to his colleague because of his vacillation 
at Antioch (Gal. ch. 2), there was ever a cordial and 
fraternal feeling on Paul's part for Peter. When the 
barriers between the Gentile portion of the church and 
the Judaistic portion had broken down, we may fairly 
suppose that Peter was active in the superintendency 
and visitation of the churches at large. The tradition 
which credits him during the silent years with active 
work in Asia Minor is wholly probable. The tradi- 
tion which declares that his closing years were spent 
at Eome, strengthening and developing the church in 
that region and serving as the generally acknowledged 
leader of the church in all the world is exaggerated, 
but based on probability. There can be little doubt 
that he died at Rome, and that he was influential over 
a wide area. That he became a virtual pope is with- 
out any historical confirmation. 

He could not have wielded any universal authority, 
derived upon a general organization of the church into 
a unity. The early church followed its leaders, but 
it was sectional. At a comparatively early period in 
the second century the churches of Alexandria, Syria, 
Asia Minor, Greece, Northern Africa, and Eome, 
were distinguishable. Each group cherished its in- 
dependence, and followed its particular group of prel- 
ates or scholars. This independence was inherent in 
the conditions under which the churches were founded, 
and affected the history of the church from earliest 
times. 

Within the first century it only remains to notice the 
dace occupied by the venerable apostle John. Long 



Chapter 52. The Later Apostolic Age 209 

after the others had passed away, he remained a living 
link between the days of the Lord's active ministry and 
the rapidly growing Christian church. We can but 
faintly conjecture the pride and affection and respect 
which he inspired. It was of no little significance to 
the church that he was spared to say the last word of 
the eye witnesses of the events and ideas which lie 
at the basis of all Christian faith. No other testi- 
mony could have been as powerful on behalf of Chris- 
tian certitude, obedience, character and ideals. No 
other human being could have made such a permanent 
contribution to our understanding of the real personal- 
ity of Jesus. No one could have so decisively spoken 
the needed message for a church beset by doubts en- 
gendered by philosophical skepticism and by unem- 
phatic morality. The aged yet clear-minded compan- 
ion of Jesus was privileged to render his beloved Mas- 
ter the greatest service of all. 

Thus the apostolic age came to a well-rounded end. 
The factors were not wanting to complete the record 
of the revelation of God through the Lord Jesus 
Christ, so that it should be adequate for every age. 
Through all these writings runs a golden thread of 
anticipation, a looking forward to the glad consumma- 
tion of the age-long purposes of God. The "com- 
ing," as they hoped for it, has not yet taken place. 
Their message to us, as to their own generation is an 
exhortation to be alert and faithful, prepared in every 
way to welcome the Lord, should He appear. A great 
work yet remains before the knowledge of the Lord shall 
cover the whole earth, and all nations shall reverently 
call upon His name. These glorious men of Gold 
appeal to us, every one, each in our appointed way, to 
bend our energies to the hastening of this end, 



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